BG SW P 5 (13-15) AS

55tthh V
Voolluum
mee ((C
Chhaapptteerrss 1133,, 1144 aanndd 1155))
With Slokas in Devanagari (Unicode) and Roman Lipi with diacritic marks
and Swamiji’s Commentary in English
Verbatim transcription and typeset by

Swayamjyotih, Sri. Vancheeswaran of Chennai and
Sri Ramu of Nana Nani Homes, 1st Phase, Coimbatore
{23th June 2021)

NOTE: Swami Paramarthananda has not verified the transcription of
talks. The transcriptions have been done with Swamiji’s
blessings by his disciple.
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SRIMAD BHAGAVAD GĪTA
Śaṁkara Bhāṣyam – 5th Volume (13, 14 and 15 chapters)
ஸ்ர பகவத கீதா ஶம்கர பாஷ்-5
|| �ी मद्भगवद्ग�ता शंकर भाष– ५ ||
SWAMI PARAMARTHANANDA
Verbatim Transcription of Swamiji’s Classes conducted in Chennai
Transcribed by SwayamJyothi and Sri Vancheeswaran and Chennai and
Sri P.S. Ramachandran, Nana Nani Homes, Coimbatore
Note: Swami Paramarthananda has not verified the transcription of talks. The transcriptions
have been done with Swamiji’s blessings by his disciples.
Published by:
Arsha Avinash Foundation

104, Third Street, Tatabad,
Coimbatore 641 012, India
Ph. 91 94873 73635
Email: arshaavinash@gmail.com
www.arshaavinash.in
Explanation & Commentary by
SWAMI PARAMARTHANANDA
His Holiness Swami Paramarthananda, disciple of His Holiness Dayananda Saraswati

studied Vedanta and Sanskrit under him for a period of three years at Sandeepany
Sadhanalaya, Mumbai. After his studies and initiation he came to Chennai and started
teaching Bhagavad-Gita, Upanishads and other Vedantic texts. He has been conducting
several weekly classes in different parts of Chennai since 1978. He is well read in the
sastras and is a great Sanskrit scholar. His talks are known for their clarity, simplicity and
are an excellent guide for practical use of Vedantic truths in daily life.
This is the transcription of the Bhagavad-Gita Sankara Bashyam lectures delivered at

Chennai.
This is the Fifth volume containing verbatim transcription of the 13, 14th and 15th chapters.
The last volume (6th) would be uploaded as and when it gets ready.
Key to Transliteration
अ आ इ ई उ ऊ ऋ
a ā i ī u ū ṛ
ॠ लृ ए ऎ ओ औ
ṝ lṛ e ai o au
क ख ग घ ङ
ka kha ga gha ṅa
च छ ज झ ञ
ca cha ja jha ña
ट ठ ड ढ ण
ṭa ṭha ḍa ḍha ṇa
त थ द ध न
ta tha da dha na
प फ ब भ म
pa pha ba bha ma
य र ल व ◌ं
ya ra la va ṃ
श ष स ह :
śa ṣa sa ha ḥ
Swami Paramārthānanda’s classes on Bhagavad Gītā Śaṅkara Bhāṣyam
Index of 5th volume
Contents
Chapter 13 .................................................................................................................... 4211

Kṣētrakṣētrajña yōgaḥ - the known and the knower .............................................. 4211
370 Introduction .......................................................................................................... 4211
Introduction to the Chapter .................................................................................... 4211
Introduction to 13th chapter: .................................................................................. 4214
371 Verse 13.01 ............................................................................................................ 4223
Chatper 13 Introduction .......................................................................................... 4224
Verse 13.01 ................................................................................................................ 4227
372 Verses- 13.01 and 13.02 ........................................................................................ 4237
Verse No.13.01 Bhāṣyam continued ...................................................................... 4237
Introduction to verse 13.02 ..................................................................................... 4238
Verse 13.02 ................................................................................................................ 4241
373 Verse 13.02 ............................................................................................................ 4251
Verse 13.02 Bhāṣyam ............................................................................................... 4251
374 Verse-13.02 ............................................................................................................ 4264
Verse 13.02 Bhāṣyam continued. ........................................................................... 4264
375 Verse 13.02 ............................................................................................................ 4281
Verse 13.02 bhāṣyam contd. ................................................................................... 4281
376 Verse 13.02 ............................................................................................................ 4295
377 Verse 13.02 ............................................................................................................ 4307
Verse 13.02 bhāṣyam continued............................................................................. 4307
378 Verse 13.02 ............................................................................................................ 4321
Index www.arshaavinash.in Page xlvii

Verse 13.02 Bhāṣyaṁ (cont’d) ................................................................................. 4321

379 Verse 13.02 ............................................................................................................ 4334
Verse No.13.02 bashyam continued ...................................................................... 4334
380 Verse 13.02 ............................................................................................................ 4347
Verse 13.02 bhāṣyam Contd.................................................................................... 4347
381 Verse 13.02 ............................................................................................................ 4360
Verse 13.02 bhāṣyam (cont’d) ................................................................................ 4360
382 Verse 13.02 ............................................................................................................ 4374
Verse 13.02 Bhāṣyam (Cont’d) ................................................................................ 4374
383 Verse 13.02 ............................................................................................................ 4387
Verse 13.022 bhāṣyam (cont’d) .............................................................................. 4387
384 Verse 13.02 ............................................................................................................ 4399
Verse 13.02 Bhaṣyam contd. ................................................................................... 4399
385 Verse 13.02 ............................................................................................................ 4412
Verse 13.02 bhāṣyam cont’d ................................................................................... 4412
386 Verse 13.02 ............................................................................................................ 4424
387 Verse 13.02 ............................................................................................................ 4437
388 Verse 13.02 ............................................................................................................ 4451
Verse 13.02 Bhāṣyam Cont’d .................................................................................. 4451
389 Verse 13.2 .............................................................................................................. 4463
Verse 13.02 Bhāṣyam continued ............................................................................ 4463
390 Verse 13.02 ............................................................................................................ 4475
Verse 13.022 bhāṣyam continued........................................................................... 4475
391 Verse 13.02 summary ........................................................................................... 4488
Index www.arshaavinash.in Page xlviii

Verse 13.02 Bhāṣyam summary ............................................................................. 4488

392 Verses 13.03 and 13.04 ......................................................................................... 4499
Verse 13.03 Introduction ......................................................................................... 4499
Verse 13.03 ................................................................................................................ 4501
Introduction to the verse 13.04 .............................................................................. 4508
Verse 13.04 ................................................................................................................ 4509
393 Verses 13.04 and 13.05 ......................................................................................... 4513
Verse 13.04 (cont’d) ................................................................................................. 4513
Introduction to verse 13.5 ....................................................................................... 4518
Verse 13.05 ................................................................................................................ 4518
394 Verses 13.05 and 13.06 ......................................................................................... 4530
Verse No. 13.05 bhāṣyam (continued) ................................................................... 4530
Verse 13.06 ................................................................................................................ 4538
395 Verses 13.06 and 13.07 ......................................................................................... 4544
396 Verse 13.07 ............................................................................................................ 4557
Introduction to verse 13.07 Cont’d ........................................................................ 4557
Verse 13.07 ................................................................................................................ 4561
397 Verses 13.07 and 13.08 ......................................................................................... 4570
Verse 13.08 ................................................................................................................ 4575
398 Verses 13.08 and 13.09 ......................................................................................... 4584
Verse no.13.08 bhāṣyam continued ....................................................................... 4584
Index www.arshaavinash.in Page xlix

Verse 13.09 ................................................................................................................ 4592

399 Verses 13.09 and 13.10 ......................................................................................... 4598
Verse No. 9 bashyam continued............................................................................. 4598
Verse 13.10 ................................................................................................................ 4606
400 Verses 13.10 and 13.11 ......................................................................................... 4612
Page 320 verse No.13.10; bhāṣyam 2nd paragraph. ............................................. 4612
Verse No.13.11 .......................................................................................................... 4618
401 Verses 13.11 and 13.12 ......................................................................................... 4627
Verse No.13.11 bhāṣyam continued....................................................................... 4627
Verse 13.12 ................................................................................................................ 4636
402 Verse 13.12 ............................................................................................................ 4640
Verse 13.12 bhāṣyam continued ............................................................................ 4640
403 Verse 13.12 ............................................................................................................ 4654
Verse No. 13.12 bhāṣyam continued ..................................................................... 4654
404 Verse 13.12 ............................................................................................................ 4669
Verse 13.12 bhāṣyam cont’d ................................................................................... 4669
405 Verses 13.12 and 13.13 ......................................................................................... 4680
406 Verse 13.13 ............................................................................................................ 4695
Introduction to Verse 13.13 .................................................................................... 4695
Verse 13.13 ................................................................................................................ 4698
407 Verses 13.13 and 13.14 ......................................................................................... 4710
Index www.arshaavinash.in Page l

408 Verse 13.14 ............................................................................................................ 4724

Verse 13.14 ................................................................................................................ 4726
409 Verses 13.14 and 13.15 ......................................................................................... 4738
Verse 13.14 bashyam continued ............................................................................ 4738
410 Verse 13.15 ............................................................................................................ 4751
Verse No.13.15 Introduction ................................................................................... 4751
411 Verse 13.16 and 13.17 ........................................................................................... 4763
Verse 13.17 ................................................................................................................ 4770
412 Verses 13.17 and 13.18 ......................................................................................... 4777
Verse 13.17 bhāṣyam continued. ........................................................................... 4777
Verse 13.18 ................................................................................................................ 4782
413 Verses 13.18 and 13.19 ......................................................................................... 4791
Verse 13.19 ................................................................................................................ 4793
414 Verse 13.19 ............................................................................................................ 4798
415 Verses 13.19 and 13.20 ......................................................................................... 4811
Verse 13.20 ................................................................................................................ 4818
Index www.arshaavinash.in Page li

416 Verse 13.20 ............................................................................................................ 4824

417 Verses 13.20 and13.21 .......................................................................................... 4838
Verse No.13.20 Bhāṣyam continued ........................................................................ 4838
418 Verse 13.21 ............................................................................................................ 4851
Verse No.21 Introduction ........................................................................................ 4851
Verse 13.21 ................................................................................................................ 4853
419 Verses 13.21 and 13.22 ......................................................................................... 4864
Verse 13.21 bhāṣyam continued. ........................................................................... 4864
Verse 13.22 ................................................................................................................ 4874
420 Verse 13.22 ............................................................................................................ 4878
Verse 22 bhāṣyam continued .................................................................................. 4878
421 Verses 13.22 and 13.23 ......................................................................................... 4891
Verse 13.22 bhāṣyam continued. ............................................................................. 4891

422 Verse 13.23 ............................................................................................................ 4904
Verse 23 bhāṣyam continued.................................................................................. 4904
423 Verse 13.23 ............................................................................................................ 4915
424 Verse 13.23 ............................................................................................................ 4929
425 Verse 13.23 and 13.24 ........................................................................................... 4944
Verse 13.23 ................................................................................................................ 4944
Verse 13.24 ................................................................................................................ 4952
Index www.arshaavinash.in Page lii

426 Verse 13.24 ............................................................................................................ 4957

Verse 13.24 ................................................................................................................ 4957
427 Verses 13.24 and 13.25 ......................................................................................... 4972
Verse 13.24 ................................................................................................................ 4972
Verse 13.25 ................................................................................................................ 4977
428 Verse 13.26 ............................................................................................................ 4985
Verse 13.25 bashyam continued ............................................................................ 4985
Verse 13.26 introduction ......................................................................................... 4987
Verse 13.26 ................................................................................................................ 4988
429 Verse 13.26 ............................................................................................................ 4998
430 Verses 13.26 and 13.27 ......................................................................................... 5013
Verse 13.27 introduction ......................................................................................... 5021
Verse 13.27 ................................................................................................................ 5024
431 Verse 13.27 ............................................................................................................ 5026
Verse 13.27 ................................................................................................................ 5026
432 Verses 13.27 and 13.28 ......................................................................................... 5039
Verse 13.28 ................................................................................................................ 5045
433 Verses 13.28 and 13.29 ......................................................................................... 5052
Verse 13.28 Bhāṣyam Continued ............................................................................ 5052
Verse 13.29 ................................................................................................................ 5061
434 Verses 13.29 and 13.30 ......................................................................................... 5065
Verse 13.29 bashyam ............................................................................................... 5065
Index www.arshaavinash.in Page liii

Verse 13.29 ................................................................................................................ 5067

Verse 13.30 ................................................................................................................ 5074
435 Verses 13.30 and 13.31 ......................................................................................... 5078
Verse 13.30 Bhāṣyam Continued ............................................................................ 5078
Verse 13.31 ................................................................................................................ 5086
436 Verse 13.31 ............................................................................................................ 5093
437 Verses 13.32 to 13.34 ............................................................................................ 5106
Verse 13.32 ................................................................................................................ 5110
Verse 13.33 ................................................................................................................ 5112
Verse 13.34 ................................................................................................................ 5117
438 Verse 13.34 ............................................................................................................ 5121
Chapter 14: चतुर्दशोऽध्यायः - .............................................................................................. 5126
Gunatraya vibhaga yōgaḥ: Topic of the division of the three guṇās..................... 5126
438 Chapter 14 Introduction ...................................................................................... 5126
Chapter 14 Introduction .......................................................................................... 5126
Verse 14.01 ................................................................................................................ 5133
439 Verses 14.01 and 14.02 ......................................................................................... 5136
Verse 14.01 ................................................................................................................ 5136
Index www.arshaavinash.in Page liv

Verse 14.02 ................................................................................................................ 5146

440 Verses 14.02 and 14.03 ......................................................................................... 5150
Verse No.14.03 .......................................................................................................... 5155
441 Verses 14.03 to 14.05 ............................................................................................ 5163
Verse 14.03 Cont’d ................................................................................................... 5163
Verse 14.04 ................................................................................................................ 5169
Verse 14.05 ................................................................................................................ 5174
442 Verses 14.05 and 14.06 ......................................................................................... 5176
Verse 14.05 continued ............................................................................................. 5176
Verse 14.06 ................................................................................................................ 5186
443 Verse 14.06 ............................................................................................................ 5190
444 Verses 14.06 to 14.10 ............................................................................................ 5204
Verse 14.07 ................................................................................................................ 5207
Verse 14.08 ................................................................................................................ 5212
Verse 14.09 ................................................................................................................ 5214
445 Verses 14.10 to 10.14 ............................................................................................ 5217
Verse 14.10 ................................................................................................................ 5217
Verse 14.11 ................................................................................................................ 5222
Index www.arshaavinash.in Page lv


Verse 14.12 ................................................................................................................ 5225
Verse 14.13 ................................................................................................................ 5227
446 Verses 14.14 to 14.18 ............................................................................................ 5230
Verse 14.14 Introduction (cont’d) .......................................................................... 5230
Verse 14.14 ................................................................................................................ 5231
Verse 14.15 ................................................................................................................ 5233
Verse 14.16 ................................................................................................................ 5235
Verse 14.17 ................................................................................................................ 5239
Verse 14.18 ................................................................................................................ 5240
447 Verse 14.19 ............................................................................................................ 5245
Verse 14.18 Continued ............................................................................................. 5245
Verse 19 Introduction .............................................................................................. 5246
Verse 14.19 ................................................................................................................ 5253
448 Verses 14.20 to 14.22 ............................................................................................ 5259
Verse14.20 Introduction .......................................................................................... 5261
Verse 14.20 ................................................................................................................ 5261
Verse 14.21 ................................................................................................................ 5267
449 Verse 14.22 ............................................................................................................ 5272
Verse 14.22 ................................................................................................................ 5272
Index www.arshaavinash.in Page lvi

450 Verses 14.22 and 14.23 ......................................................................................... 5285

Verse 23 Introduction .............................................................................................. 5290
Verse 14.23 ................................................................................................................ 5291
451 Verses 14.24 and 14.25 ......................................................................................... 5299
Verse 23 ..................................................................................................................... 5299
Verse 14.24 ................................................................................................................ 5301
Verse 14.25 ................................................................................................................ 5306
452 Verses 14.25 to 14.27 ............................................................................................ 5310
Verse 14.25 ................................................................................................................ 5310
Verse 14.26 Introduction. ........................................................................................ 5314
Verse 14.26 ................................................................................................................ 5314
Verse 14.27 ................................................................................................................ 5318
453. Verse 14.27 ........................................................................................................... 5323
Verse 14.27 ................................................................................................................ 5323
454 Chapter-15, Verse-1 .............................................................................................. 5336
Chapter 15 - Puruṣōttama yōgaḥ - Topic of the Whole Person. ............................. 5336
Fifteenth Chapter - Introduction ............................................................................ 5337
Verse 15.01 ................................................................................................................ 5344
455 Chapter 15, Verse 1 ............................................................................................... 5350
Verse 15.01 bhāṣyam ............................................................................................... 5350
456 Verses 15.1 and 15.2 ............................................................................................. 5364
Verse 15.1 Bhāṣyam continued .............................................................................. 5364
Verse 15.02 ................................................................................................................ 5366
Index www.arshaavinash.in Page lvii

457 Verses 15.02 and 15.03 ......................................................................................... 5378

Verse No. 2 Bhāṣyam continued ............................................................................ 5378
Verse 15.03 Introduction and Verse 15.03 ............................................................. 5383
458 Verses 15.03 to 15.04 ............................................................................................ 5392
Verse 15.04 ................................................................................................................ 5397
459 Verses 15.04 to 15.06 ............................................................................................ 5407
Verse No.15.05 .......................................................................................................... 5410
Verse 15.06 Introduction. ........................................................................................ 5417
Verse No.15.06 .......................................................................................................... 5417
460 Verses 15.06 and 15.07 ......................................................................................... 5421
Verse No.15.07 .......................................................................................................... 5426
461 Verse 15.07 ............................................................................................................ 5433
Verse No. 15.07 Bhāṣyam Continued. .................................................................... 5433
462 Verses 15.07 and 15.08 ......................................................................................... 5447
Verse No.15.07 Continued ....................................................................................... 5447
Verse 15.08 ................................................................................................................ 5451
463 Verses 15.09 to 15.11 ............................................................................................ 5459
Verse No. 15.08 ......................................................................................................... 5459
Verse 15.09 ................................................................................................................ 5460
Index www.arshaavinash.in Page lviii

Introduction to the Verse 15.10 .............................................................................. 5462

Verse No.15.10 .......................................................................................................... 5463
Verse 15.11 ................................................................................................................ 5469
464 Verse 15.11 and 15.12 ........................................................................................... 5472
Verse No.15.10 Bhāṣyam ......................................................................................... 5472
465 Verses 15.12 and 15.13 ......................................................................................... 5484
Verse 15.12 [mūlam] ................................................................................................ 5484
Verse 15.13 ................................................................................................................ 5492
466 Verses 15.13 to 15.15 ............................................................................................ 5498
Verse 13 Bhāṣyam continued ................................................................................. 5498
Verse 15.14 ................................................................................................................ 5500
Verse 15.15 ................................................................................................................ 5506
467 Verses 15.15 and 15.16 ......................................................................................... 5512
Verse 14 Bhāṣyam continued ................................................................................. 5512
Verse 15.16 ................................................................................................................ 5516
468 Verses 15.16 and 15.17 ......................................................................................... 5524
Verse 15.16 Continued ............................................................................................. 5524
Verse 15.17 ................................................................................................................ 5528
469 Verses 15.18 and 15.20 ......................................................................................... 5533
Verse 15.18 ................................................................................................................ 5534
Index www.arshaavinash.in Page lix


Verse 15.19 ................................................................................................................ 5537
Verse 15.20 ................................................................................................................ 5540
Index www.arshaavinash.in Page lx

Index www.arshaavinash.in Page lxi

Chapter 13
Kṣētrakṣētrajña yōgaḥ - the known and the knower
370 Introduction
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
Starts at 12.45 (before that pertaining to 12th chapter).
Introduction to the Chapter
Now we have to enter the 13th chapter. First Śaṅkarācārya gives an introductory
bhāṣyaṁ. And before that I would like to share something.
I had said that the great advaita-ācārya Madhusūdana Sarasvathy had written a
profound bhāṣyam for Bhagavad Gīta, Tarka, Mimāmsa and all and his bhāṣyam is
called Gūdārtha Dīpika; and it is so profound that another person wrote a
commentary for that called Gūdārtha Tattvarūpa. And this bhāṣyam is very
beautiful and before the important first section and before the madhyma-ṣatkam
in the 7th chapter and before the 13th chapter also, he writes some dhyāna-slōkās.
This is the practice for commentators; in between the bhāṣyam, they write some
nice slōkās. Madhusūdana Sarasvathy is a great advaita-ācārya; and he has written
profound works, his greatest being Advaita Siddhi; defining and defending
advaitam against all the charges leveled by the great acāryas; Advaita Siddhi is a
reply for dvaita-work called Nyāyānukam written by Vyāsathīrthā, a great dvaita-
ācārya. In that work he levels so many charges against advaita. From Tarka-Śāstra
angle, advaitam is fallacious, from vyakaraṇa-angle, from mimāmsa-angle he
raises charges against Advaitam and Madhusudhana Sarasvathy wrote rejoinder in
his great Advaita Siddhi, point by point for every dōṣa he gives rejoinder. And such
a great advaita scholar he is; and he happens to be a great Kr̥ ṣṇā bhakta also. He
comes from the area of Bengal where Hare Kr̥ ṣṇā movement arose and he was a
13th Chapter www.arshaavinash.in Page 4211

great Kr̥ ṣṇā-bhakta. He has written bhakti-granthās also; Bhakti Rasyānam. And
this Madhusudhana Sarasvathy a great-advaitin, great Kr̥ ṣṇā -bhakta, both of them
we see in him.
And before starting his commentary on the 13th chapter, he writes few slōkās and
in the first slōka he makes an observation; those great-advaitins who want to
meditate on nirguṇam-brahma let them meditate; as far as I am concerned I am a
favourite, I have Lord Kr̥ ṣṇā as my favourite deity; and I would like to meditate on
beautiful Kr̥ ṣṇā, the blue-boy of Brindavan. Svami Chinmayananda’s favourite
phrase; blue-boy of Brindavan; who is moving about on the banks of Yamuna, that
Kr̥ ṣṇā I love to meditate. Even though he was a great advaitin-ācārya; dvaita-bhakti
over-powered his mind. He says:
ध्र्ानाभ्र्ासविीकृतेन मनसा तन्न्नगुयणं ननन्रिर्ं

ज्र्ोनतः ककंचन र्ोनगनो र्दद परं पश्र्न्न्त पश्र्न्तु ते।
अस्माकं तु तदे व लोचनचमत्कारार् भूर्ाच्चचरं
काशलन्दीपुशलनोदरे नकमनप र्न्नीलं महो धावनत।।
dhyānābhyāsavaśīkr̥tēna manasā tannirguṇaṁ niṣkriyaṁ

jyōtiḥ kiṁcana yōginō yadi paraṁ paśyanti paśyantu tē|
asmākaṁ tu tadēva lōcanacamatkārāya bhūyācciraṁ
kālindīpulinōdarē kimapi yannīlaṁ mahō dhāvati||
Nilaṁ-mahaḥ means bright effulgent Kr̥ ṣṇā. And that Kr̥ ṣṇā moving about in the
Yamuna Banks that I would like to meditate on. And he writes a profound
commentary on the entire Gīta, and at the end of the Gīta also he writes few
dhyāna-slōkās, and there also a beautiful and famous dhyāna-slōka. He writes
वंिी नवभूनित करा नवनीरदाभात्, पीताम्बरादरुण कबंब फलाधरोष्ठात् ।

पूणेन्ु सुन्दर मुखादर कबंु नेत्रात् कृरणात् परम् नकमनप तत्वमहम् न जाने ॥..
vaṁśī vibhūṣita karā navanīra dābhāt, pītāmbarā daruṇa biṁba phalā dharōṣṭhāt
pūrṇēndu sundara mukhādara biṁdu nētrāt kr̥ṣṇāt para kiṁ api tatvmaham na jānē
||..

I do not know any truth greater than Lord Kr̥ ṣṇā. He established advaitam and he
says I do not know a truth greater than Lord Kr̥ ṣṇā and that means what is the
definition of Kr̥ ṣṇā; it is satyaṁ jñānam anantham.
Thus Madhusūdana Sarasvatī is a peculiar combination of profound advaita-
jñānam and equally profound dvaita-bhakti also. And naturally you wonder: Can
they co-exist, because many think that advaitam will destroy bhakti. And for that
also he writes a slōka justifying the co-existence of advaita-jñānam and dvaita-
bhakti. I have quoted this slōka in some classes also. He writes dvaita-mōhaya
bhōdhyat prāk; praptē bōdhe maniṣaya; pūjārtham kalpitham dvaitaṁ; advaitātapi
sundaram.
Dvaitam … Saṁsāra; before advaita-jñānam. After understanding advaitam is

pāramārthika-satyaṁ, and dvaitaṁ is kalpitam and vyavahārika-satyaṁ;
understanding the nature of dvaitaṁ; prāptē bōdhē manīṣiṇā; after advaita-
jñānam; pujārthaṁ, for the sake of adoration, enjoyment, pūja, meditation, etc.
kalpitam-dvaitaṁ, the dvaitaṁ that I visualise for the sake of adoration with the
understanding that it is kalpitam and vyavahārika satyaṁ, when a person enjoys
like enjoying a movie, after understanding that movie is only kalpitam, when we
enjoy a movie, he uses the word kalpitam (not movie) pujārthaṁ kalpitam dvaitaṁ,
advaitāt api sundaram, it is thoroughly enjoyable. Thus Madhusudhana Sarasvatī is
a beautiful example for the co-existence of advaita-jñānam and dvaita-bhakti and
they can co-exist because one is pāramārthika-satyaṁ another is vyavahārika-
satyaṁ; they can happily co-exist. So these two slōkās: dhyānābhyāsavaśīkr̥ tēna
manasā at the beginning of the 13th chapter, and vaṁśī vibhūṣita karā navanīra
dābhāt, at the end of the 18th chapter, are famous verses of Madhusudhana
Sarasvatī.
Now we will enter the 13th chapter Introduction, page 298.

Introduction to 13th chapter:
Page 298
सप्तमे अध्र्ार्े सूचचते द्वे प्रकृती ईश्वरस्र् — नत्रगुणात्त्मका अष्टधा भभन्ना अपरा, संसारहेतुत्वात्; परा च अन्र्ा जीवभूता
क्षेत्रज्ञलक्षणा ईश्वरात्त्मका — र्ाभ्र्ां प्रकृनतभ्र्ामीश्वरः जगुत्पशिच्स्िनतलर्हेतुत्वं प्रनतपद्यते । तत्र
क्षेत्रक्षेत्रज्ञलक्षणप्रकृनतद्वर्ननरूपणद्वारेण तद्वतः ईश्वरस्र् तत्त्वननधायरणािं क्षेत्राध्र्ार्ः आरभ्र्ते ।
saptamē adhyāyē sūcitē dvē prakr̥tī īśvarasya — triguṇātmikā aṣṭadhā bhinnā

aparā, saṁsārahētutvāt; parā ca anyā jīvabhūtā kṣētrajñalakṣaṇā īśvarātmikā —
yābhyāṁ prakr̥tibhyāmīśvaraḥ jagadutpattisthitilayahētutvaṁ pratipadyatē | tatra
kṣētrakṣētrajñalakṣaṇaprakr̥tidvayanirūpaṇadvārēṇa tadvataḥ īśvarasya
tattvanirdhāraṇārthaṁ kṣētrādhyāyaḥ ārabhyatē |
In our mūlam classes, we have divided Bhagavad Gīta into three ṣaṭkams. One is
jīvā-pradhāna and second is Īśvara-pradhāna and third one asi-pradhāna. First one
deals with tat-padhārtha and second the tvāṁ-padhārtha and third one asi-
padhārtha. In that we have seen thirteenth chapter is beginning of the third
section. The division of Gīta into three ṣaṭkams is not done by Śaṅkarācārya. He
never talks about that. Ānandagiri does that and Madhusūdana Sarasvatī makes
this distinction very clearly.
But Śaṅkarācārya does not mention the divisions. Introducing the thirteenth
chapter he gives connection to the thirteenth chapter, the 7th chapter which is the
beginning of madhyama-ṣaṭkam and later to 12th chapter. Thus thirteenth chapter
is a development of the previous ṣaṭkams. And what is the similarity between 7th
and thirteenth-chapter is pointed out. In the 7th chapter Kr̥ ṣṇa talks about parā-
prakr̥ ti and aparā-prakr̥ ti; one is called cētana-tattvam and the other is acētana-
tattvam; Īśvara is the mixture of cētana-acētana-tatva-dvayam. Parā + Aparā is
Īśvara.
And Śaṅkarācarya says the same definition of Īśvara is given in the thirteenth-
chapter also for reinforcement but only the words are changed; parā-prakr̥ ti of the
7th chapter is kṣētrajña of the thirteenth-chapter. Parā-prakr̥ ti is the kṣētrajñaḥ.
Only thing is parā-prakr̥ ti is the Consciousness enclosed in the macro; kṣētrajña is

the Consciousness enclosed within the micro-idaṁ śarīraṁ. The enclosure is

different; but both of them refer to the enclosed-caitanyam alone. So both are
caitanyam. Aparā-prakr̥ ti of the 7th chapter is the kṣētraṁ of the thirteenth-
chapter. Both of them are the material-content. And that is what he is referring to
here.
Saptamē adhyāyē īśvarasya dvē prakr̥ tī sūcitē; two natures of Īśvara were
indicated. And what are those true natures; number one is aparā; the inferior-one;
triguṇātmika, endowed with sattva-rajas-tamō guṇās and aṣṭadhā bhinnā which is
divided into eight-parts in the intermediary-stage of the creation; before creation it

is one; during the intermediary-stage it is the eight; and in final stage it is
multifarious..
And aṣṭadhā bhinnā comes in the seventh-chapter; if you remember,
भूचमरापोऽनलो वार्ुः खं मनो बुद्धिरेव च ।

अहङ् कार इतीर्ं मे भभन्ना प्रकृनतरष्टधा ॥ ७-४॥
bhūmirāpō:'nalō vāyuḥ khaṁ manō buddhirēva ca |

ahaṅkāra itīyaṁ mē bhinnā prakr̥tiraṣṭadhā || 7-4||
That he is referring to. Aṣṭadhā bhinnā aparā-prakr̥ ti. And naturally the question
will come the aparā-prakr̥ ti is responsible for the beautiful creation which is
though attractive, it has got beauty, variety, and also novelty; when aparā-prakr̥ ti
contributes to this wonderful creation, why do you call it inferior? In fact, we
should call it superior. Brahman must be inferior because it is not at all because, it
has got nothing, no colour, form etc. it is a blank-diet; therefore, what is the reason
for calling aparā-prakr̥ ti as aparā. He gives the reason, very very innocent but it is a
profound-observation; saṁsāra hētutvād; world is beautiful that is why in mūlam
class I have said world has beauty, variety and novelty; but it does not have the
stability and therefore, to hold on to the world will create too many problems.

Therefore, saṁsāra hētutvād;
नत्रभभगुयणमर्ैभायवैरेभभः सवयचमदं जगत् ।

मोनहतं नाभभजानानत मामेभ्र्ः परमव्यर्म् ॥ ७-१३॥
tribhirguṇamayairbhāvairēbhiḥ sarvamidaṁ jagat |

mōhitaṁ nābhijānāti māmēbhyaḥ paramavyayam || 7-13||
It is mōhitaṁ; therefore, it is aparā.
Then what is the second-prakr̥ ti? parā ca anyā; the other one is parā-prakr̥ ti; and
jīvā-bhūta is very important word; which Śaṅkaracārya borrows from 7th chapter
अपरेर्चमतस्त्वन्र्ां प्रकृकतं नवद्धि मे पराम् ।

जीवभूतां महाबाहो र्र्ेदं धार्यते जगत् ॥ ७-५॥
aparēyamitastvanyāṁ prakr̥tiṁ viddhi mē parām |

jīvabhūtāṁ mahābāhō yayēdaṁ dhāryatē jagat || 7-5||
In that ślōka itself Kr̥ ṣṇa has given the mahā-vākyam. In fact in the 7th chapter
itself mahā-vākyam is there; but generally people don't observe this mahā-vākyam
because Śaṅkarācārya does not write an elaborate commentary and here
kṣētrajñam capi mām viddhi is noted as mahā-vākyam because Śaṅkarācārya
writes an elaborate 15-page-commentary but remember the 7th chapter verse
itself deserves that 15-page-commentary because there Kr̥ ṣṇa says parā-prakr̥ ti
alone is in the form of jīva-bhūtaṁ. The Consciousness which is enclosed within
the cosmos is the-very-same-Consciousness called jīva, enclosed-in within the idaṁ
śarīraṁ. Śaṅkarācārya notes that jīvā-bhūta which is called jīvātma; and kṣētrajña
lakṣaṇa, which is called kṣētrajña in the thirteenth chapter.
Therefore, jīva-bhūta of the 7th chapter is kṣētrajña of the thirteenth chapter.

Mahā-vākyam is there in both of them and that is why Śaṅkarācārya does not
divide Gīta into three parts; when you say third-ṣaṭkam has got mahā-vākyam;
Śaṅkarācārya asks the question why do you say so; in the 7th chapter itself mahā-

vākyam is there. Therefore, tat-pada, tvāṁ-pada and asi-pada division you cannot
very clearly make because asi-pada is there in the 7th chapter itself. Any way it is
rough-classification and we will hold on to that.
Then the question is why do you say parā-prakr̥ ti as superior; for that also reason
must be given; aparā-prakr̥ ti is inferior because saṁsāra-hētutvād. Parā-prakr̥ ti is
superior. Śaṅkarācārya gives hētu-garbha-viśēṣaṇam-Īśvara because parā-prakr̥ ti
alone is real-Īśvara; and the word Īśvara means the master. He is liberated. Aparā-
prakr̥ ti is the cause of bondage; parā-prakr̥ ti alone gives liberation because that is
the Svāmi, the master. And why it is master; parā-prakr̥ ti has independent-
existence and aparā-prakr̥ ti has got dependent-existence. Aparā-prakr̥ ti borrows
three fundamental things; and that is sat, cit and ānanda; these three are
borrowed by aparā-prakr̥ ti; parā-prakr̥ ti alone has them as its nature.
And yābhyāṁ prakr̥ tibhyām and in fact, this is presented as a next paragraph; next
sentence; but really speaking it is not so; after Īśvarātmikā full stop should not be
there; and next paragraph also should not be there; because the sentence
grammatically continues because the word yābhyāṁ is relative-pronoun. So
yābhyāṁ prakr̥ tibhyām; these are two prakṛtis; Īśvaraḥ, the Lord who has got
these two prakṛtis as his components; Īśvaraḥ, tritīya dvivacanam, with these two
prakr̥ tis; Īśvaraḥ the Lord jagad-utpatti-sthiti-laya-hētutvaṁ-pratipadyatē, the Lord
attains the kāraṇam status; hētutvaṁ means the causal status; only when both of
them are combined; parā-prakr̥ ti by itself can never be the jagat-kāraṇam; and
aparā-prakr̥ ti by itself cannot even exist; where is the question of becoming
kāraṇam. Therefore kāraṇam is unique combination of pāramārthika-vyavahārika
mixture. Kāraṇam is a mixture of pāramārthika-parā-prakr̥ ti and vyavahārika-
aparā prakr̥ ti. Sathyānrite vipulikṛtya eva utpatti vyavahāraḥ, sathya anṛte means
only by combining sathyam and mithya the very creation itself starts; pratipadyatē
tatra, in this mixture, kṣētra-kṣētrajñٌa lakṣaṇa prakr̥ ti-dvaya nirūpaṇa-dvārēṇa; by
discussing the nature of para and aparā-prakr̥ ti once again; and why once again; in
the 7th chapter parā-prakr̥ ti was not very elaborately described.

It is only very brief.
वेदाहं समतीतानन वतयमानानन चाजुयन ।

भनवरर्ाभण च भूतानन मां तु वेद न कश्चन ॥ ७-२६॥
vēdāhaṁ samatītāni vartamānāni cārjuna |

bhaviṣyāṇi ca bhūtāni māṁ tu vēda na kaścana || 7-26||
There are two-three verses in the 7th chapter where parā-prakr̥ ti is only briefly
discussed and aparā-prakr̥ ti is elaborately-discussed; but para is not elaborated.
And para has to be elaborated for liberation; therefore, thirteenth chapter has
become important because in this chapter both parā-prakr̥ ti and aparā-prakr̥ ti are
elaborately discussed. And therefore, Śaṅkarācārya says we require this chapter.
So prakr̥ ti-dvaya-nirūpaṇa-dvārēṇa for elaborating both para and aparā-prakr̥ ti;
and in what name; kṣētra-kṣētrajña-lakṣaṇa; they are renamed kṣētra and
kṣētrajña. But in the reverse order; prakr̥ ti; both para and aparā and we say kṣētra
and kṣētrajña; we should not say para and kṣētraṁ are equal; we have to reverse
the order; para and kṣētrajña; aparā and kṣētraṁ; they have are to be equated.
Nirūpaṇa-dvārēṇa tadvat, exactly like in the 7th chapter, īśvarasya tattva-
nirdhāraṇārthaṁ, the nature of Īśvara must be totally understood.
Liberation requires total-knowledge of Īśvara; that is why we say ēka-rūpa-Īśvara

we have to know and worship; and anēka-rūpa-Īśvara you cannot do pūjā but we
have to meditate. Very nice. Ēka-rūpa-Īśvara is to be worshipped; anēka-rūpa
Īśvara is to be meditated, because where would you put the flowers; so viśva-rūpa-
Īśvara is to be meditated; and arupa-Īśvara is to be understood; ēka-rūpa-Īśvara is
to be worshipped; anēka-rūpa-Īśvara is to be meditated; arupa-Īśvara is to be
understood. Only then all these three-stages are complete; liberation is possible.
Without that, only holding on to ēka-rūpa-Īśvara, singing bhajans; Harer namaiva
namaiva, namaiva mama jīvanam; kalau nasaiva nasaiva gathir anyatha; the nāma
sangeerthanam group, they sing and do prayer and say that itself is sufficient; they
assert; that is not sufficient; it is an artha-vāda slōka; one has to go through ēka-

rūpa-Īśvara-pūjanam; anēka-rūpa-dhyānam and arupa-Īśvara-jñānam. All these

three are important. Therefore, tattva-nirdhāraṇārthaṁ, for the final stage of
jñānam, kṣētrādhyāyaḥ ārabhyatē. Kṣētrādhyāyaḥ means the thirteenth-chapter
begins. Thus this is the connection with the remote 7th-chapter. Śaṅkarācārya also
want to give connection to immediately preceding-twelfth-chapter sambandaḥ;
vyavahita-adyaya-sambanda; atīta-adhyāya-saṁbandaḥ
अतीतानन्तराध्र्ार्े च ‘अद्वे ष्टा सवयभूतानाम्’ (भ. गी. १२ । १३) इत्र्ाददना र्ावत् अध्र्ार्पररसमान्प्तः तावत् तत्त्वज्ञानननां
संन्र्ाशसनां ननष्ठा र्िा ते वतयन्ते इत्र्ेतत् उक्तम् । केन पुनः ते तत्त्वज्ञानेन र्ुक्ताः र्िोक्तधमायचरणात् भगवतः नप्रर्ा भवन्तीनत
एवमियश्च अर्मध्र्ार्ः आरभ्र्ते ।
atītānantarādhyāyē ca ‘advēṣṭā sarvabhūtānām’ (bha. gī. 12 | 13) ityādinā yāvat

adhyāyaparisamāptiḥ tāvat tattvajñānināṁ saṁnyāsināṁ niṣṭhā yathā tē vartantē
ityētat uktam | kēna punaḥ tē tattvajñānēna yuktāḥ yathōktadharmācaraṇāt
bhagavataḥ priyā bhavantīti ēvamarthaśca ayamadhyāyaḥ ārabhyatē |
In the twelfth-chapter at end Lord Kr̥ ṣṇa talked about nidhidhyāsana people called
akṣara-upāsakāḥ; and Kr̥ ṣṇa said they follow all the virtues and he details the list of
virtues from the 13th verse up to 19th verse. And while mentioning those virtues;
two words Lord Kr̥ ṣṇa have used. Those words are in the fourteenth-verse of
twelfth chapter; there is a word ‘dr̥ ḍha-niścayaḥ’ which means firm in knowledge
firm with conviction; dr̥ ḍha-niścayaḥ; and then there is another word which he
uses; ‘sthiramatiḥ’ in the 19th verse. Dr̥ ḍha-niścayaḥ’ and sthiramatiḥ two words
are there; this means they have conviction. They have got all the virtues and they
have conviction. Naturally the question will come; conviction in what? Is it in ēka-
rūpa or in anēka-rūpa or in tarka-śāstra or mīmāṁsā-śāstra; conviction in what?
That question will come and the entire thirteenth-chapter is the explanation of
those two words: dr̥ ḍhaniścayaḥ and sthiramatiḥ; the 14th and 19th ślōka;
conviction regarding jīvātma-Paramātma-aikyam; that is advaita-jñānam and
dvaita-mithyātvam; they have conviction and they say they enjoy dvaita-bhakti;
they may enjoy doing pūjā; they may go to temples also; they may sing bhajans;
they may compose bhajans like Kēlati māṁa Hṛdayē (Sadāśiva Brahmēndra); chant

wonderful slōkās; including the iṣṭa-dēvatās; they say enjoy all of them. But they
should have clarity that the bhakti, bhagavat-dvaita-bhāvana is mithya; that is why
even when they adore Bhagavān in the adoration they don't have dainya-bhāvaḥ.
Self-pity, helplessness are all not there; they glorify Bhagavan; but they never
degrade themselves. I am helpless and I do not know what to do; I do not know
what is the way out, etc. Dīna-bhāva-rahita-dvaita-bhakti advaita-jñāni enjoys;
there is no thinking of self-pity; there don't seek mōkṣa also; even if in certain
slōkās such prayers is there; like in Śivānanda-Lahari and all Śaṅkarācārya asks for
mōkṣa; when they write they have written those prayers for samsāris. And when
the samsāris read those prayers, that fits them correctly but jñānis never have
dainya-bhāvam even when he enjoys dvaita-bhakti adoration of the Lord because
of this conviction; what is that; I am free. And that is the essence of this thirteenth-
chapter. That he says here. atītānantarādhyāyē ca, in the immediately preceding
chapter, adītam means preceding, anantara means immediately; advēṣṭā
sarvabhūtānām’ (bha. gī. 12 | 13) ityādinā; beginning from the thirteenth-chapter

Kr̥ ṣṇa said jñāni’s indication is that he does not have hatred towards anyone and
Śaṅkarācārya wrote even towards those people who are harmful to him. Ityādinā
with those virtues, yāvat adhyāyaparisamāptiḥ bhavati; bhavati is supplied. Up to
the end of the twelfth-chapter, from 13th verse up to 19th verse, tattvajñānināṁ
saṁnyāsināṁ niṣṭhā uktam; tattvajñānināṁ; then immediately he adds
saṁnyāsainām although Kr̥ ṣṇa has not mentioned; but he has used the word
‘anikētaḥ’ that clue is enough for Śaṅkarācārya to bring sanyāsī into the picture,
saṁnyāsināṁ.
So saṁnyāsināṁ; vidvad-saṁnyāsināṁ ukta; nidhidhyāsanam or jñāna-niṣṭa; what

do you mean by the word niṣṭa; Śaṅkarācārya himself writes, this is in parenthesis,
yathā tē vartantē iti; niṣṭa means how they live; niṣṭa does not mean they sit in
Samādhi; niṣṭa does not means samādhi; niṣṭa means vyavahāra; nithārām
avasthānam niṣṭa; or niścayēna avasthānam, niṣṭa; lifestyle, their conduct, their

vyavahārāḥ; ityētat uktam. And while describing their virtues through words,
describe what; their jñānam. What is that jñānam? That is the question. Kēna
tattvajñānēna yuktāḥ santāḥ backed by that knowledge in their conscious mind;
yuktāḥ santāḥ yathōkta-dharmācaraṇāt they continue to follow these virtues also;
and enjoy dvaita-bhakti and do pūjā also; dharmācaraṇāt bhagavataḥ priyā
bhavanti, they become very dear to the Bhagavān because in the entire prayers
there is no weeping is involved; it is not a plaintiff-weeping prayer; but a prayer
with all smiles, because Bhagavān is used by artha-bhaktās all the times; and
crying-bhaktās or arthārthī-bhaktās or petition-bhaktās; crying-bhakti Bhagavān
himself might have become bored after seeing the face; but this advaita-bhaktās,
sings, dances and enjoys and there is no tinge of sadness and even if Bhagavān
asks what do you want, they have nothing to ask. Sarvān pārtha manōgatan
prajahāti; therefore, these bhaktās once in a while Bhagavān also takes a liking for
them, like the pickle inbetween the pāyasam; a contrast. I do not know, who is the
pickle and who is the pāyasam; you decide. So bhagavataḥ priyā-bhavanti;
Sānskrīt-students, visarga dropped because of sandhi-rule; priyā- bhavantīti
ēvamarthaḥ, for this purpose, ayamadhyāyaḥ ārabhyatē.
प्रकृनतश्च नत्रगुणात्त्मका सवयकार्यकरणनविर्ाकारेण पररणता पुरुिस्र् भोगापवगायियकतयव्यतर्ा दे हेद्धन्िर्ाद्याकारेण संहन्र्ते ।

सोऽर्ं सङ् घातः इदं िरीरम् । तदे तत् भगवान् उवाच —
prakr̥tiśca triguṇātmikā sarvakāryakaraṇaviṣayākārēṇa pariṇatā puruṣasya

bhōgāpavargārthakartavyatayā dēhēndriyādyākārēṇa saṁhanyatē | sō:'yaṁ
saṅghātaḥ idaṁ śarīraṁ | tadētat Bhagavān uvāca —
This is another beautiful point in the thirteenth-chapter worth noting.

Śaṅkarācārya draws our attention. In the 7th-chapter also aparā-prakr̥ ti was talked
about; and Lord Kr̥ ṣṇa said the entire universe is a modification of aparā-prakr̥ ti
only.
रसोऽहमप्सु कौन्तेर् प्रभात्स्म िशिसूर्यर्ोः ।

प्रणवः सवयवेदेिु िब्दः खे पौरुिं नृिु ॥ गीता ७-८॥

rasō:'hamapsu kauntēya prabhāsmi śaśisūryayōḥ |

praṇavaḥ sarvavēdēṣu śabdaḥ khē pauruṣaṁ nr̥ṣu || Gīta 7-8 ||
I am the beautiful sunlight, moonlight, beautiful smell of the earth; when the first
rain falls the beautiful fragrance I am; and he wants us to admire the entire
creation as the glory of Īśvara, the aparā-prakr̥ ti, because their aim was viśva-rūpa-
darśanaṁ. In the 7th-chapter Kr̥ ṣṇa was preparing the student for viśva-rūpa-
darśanaṁ; therefore, he wanted to say everything is modification of aparā-prakr̥ ti;
aparā-prakr̥ ti is Bhagavān and therefore, sarvaṁ-viṣṇumayaṁ-jagat. That is the
focus of the 7th and later chapters. Divinisation of the world is the essence of the
above chapter. But our problem is what? We will say the entire world is Bhagavān.
But quietly we would exclude a few things. As Dayānanda Svāmiji always says:
everything is Bhagavān, all is Bhagavān; after saying this, leave ‘this’ person. The
understanding that ‘all-is-Bhagavān’ is not enough; this body and the family with
whom you are attached and about whom you are worried all the time; may you
not include in you; may you practice a special-meditation; what is that; the five
anātmas you never mix, your possession; your profession, your family, your body
and your mind also belong to aparā-prakr̥ ti.
And it is māya and it is anātma; may you give up the abhimānam towards those
anātma. Viśva-rūpa-darśanaṁ cannot give you mōkṣa as long as you have
ahaṁkāra and mamakāra; nirmamō nirahankāraḥ bhāva; therefore, see idaṁ
śarīraṁ Kauntēya kṣētraṁ ityabhidhīyatē. So the glory of the thirteenth-

chapter is Kr̥ ṣṇa wants us to see that the body is also an anātma.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥

371 Verse 13.01
Up to timescale 06.57 relates to Chapter XII. (The following two points relate to
Chatper 12 and since vol.4 has already been published up to the 12th chapter,
students should please connect it to the 12th chapter and understand it).
Before entering this portion, I have to make two observations on the 12th Chapter
page No.296. So in the anvaya of slōka 18, I had left out the word saṅga-vivarjitha;
so that word should come after samaḥ. In the anvaya I have given samaha bhavati;
samaha saṅga-vivarjithaḥ bhavathi.
Then the second point is in the Bhāṣyam of the 19th verse, last paragraph, there is
a smṛti quotation. anāgāraḥ ityādismr̥ tyantarāt. I said I will tell about it later and
forgot it. Now this smṛti is quoted by Ānandagiri, the source of the quotation is not
known; but the slōka Ānandagiri presents and it talks about the jnani as a totally
detached person. The slōka is
न कुध्र्ाम् नोदके सङ् गः न चैले न नत्रपुरकरे ।

नागारे नासने नान्ने र्स्र्ैव मोक्षनवु सः ॥
na kudhyām nōdakē saṅgaḥ na cailē na tripuṣkarē |
nāgārē nāsanē nānnē yasyaiva mōkṣavidu saḥ ||
So yasya, that person who does not have attachment towards all these. Na
kudyam; kudyam means a wall; even a wall; na udage, in any type of water body or
well etc. saṅgaḥ, na chaile tripuṣkarē, chailam means any particular type of dress
na saṅgaḥ; na tripuṣkara, puṣkara means a pond or a lake, he does not have saṅga
towards it; any one of them. Na āgārē na āsānē, na annē; āgāraḥ means a
particular residence; na āsānē, no particular āsanam or seat; and na annē; in a
particular type of food also; na saṅgaḥ should be connected to all of them. Yasya
ēva; who has such a mind of detachment from all these things, mōkṣavithu saḥ; he
is the person who has attained mōkṣa; mōkṣam vindathi iti mōkṣavit; na kudyam

nōdakē saṅgaḥ, na chailē na tripuṣkarē, nāgārē, nāsanē nānnē, yasya vai

mōkṣavithu saḥ.
And here in the smṛti quotation 3rd line has got nāgārē; and therefore according to
ĀNANDAGIRI, the bhāṣyam reading should not be anāgharaḥ, it should be
‘nāgārē’ within quotation; ‘nāgārē’ taken from the third line of this smṛti slōka.
And why Śaṅkarācārya specifically takes this word ‘nāgārē’, because in the Gīta,
the word is anikētaḥ; and that anikētaḥ of the Gīta is connected with this ‘nāgārē’
of the smṛti-slōka. And therefore anikētaḥ (nāgārē’yādismr̥ tyantarāt). These are
the two points I wanted to share.
Page 298 Introductory bhāṣyam, last paragraph.
Chatper 13 Introduction
प्रकृनतश्च नत्रगुणात्त्मका सवयकार्यकरणनविर्ाकारेण पररणता पुरुिस्र् भोगापवगायियकतयव्यतर्ा दे हेद्धन्िर्ाद्याकारेण संहन्र्ते ।

सोऽर्ं सङ् घातः इदं िरीरम् । तदे तत् भगवान् उवाच —
prakr̥tiśca triguṇātmikā sarvakāryakaraṇaviṣayākārēṇa pariṇatā puruṣasya

bhōgāpavargārthakartavyatayā dēhēndriyādyākārēṇa saṁhanyatē | sō:'yaṁ
saṅghātaḥ idaṁ śarīraṁ | tadētat Bhagavān uvāca —
So here Ācārya says prakr̥ tiśca trigu ṇātmikā the prakr̥ ti which was introduced as
aparā-prakr̥ ti in the 7th chapter which alone is known as māya in all the upaniṣats;
such a prakr̥ ti triguṇātmikā; endowed with three-guṇās; sarva-kārya-karaṇa-
viṣayā-kārēṇa pariṇatā; prakr̥ ti alone evolves into all the kāryam; kāryam means
physical-body; all the physical bodies are evolutes of māya only. And karaṇa means
sūkṣma-śarīraṁ; kāryam means stūla-śarīraṁ; karaṇam means sūkṣma-śarīraṁ;
and viṣayākārēṇa; viṣaya means the external world; thus three factors come under
māya; very important; body mind and world are products of māya. Why I say
important, generally we understand that the world as the products of māya. And
we don't push the body-mind away from us; we have to hand over body and mind
also to the world; then alone mōkṣa is possible; pushing body-mind into the world;

and standing away from the body and mind; as the sākṣi, as parā-prakr̥ ti as
nirmama; nirahankāraḥ this is the only way to liberation. Even if you renounce the
whole-world liberation will not come as long as we hold on to the body-mind-
complex. The most important component of renunciation is kārya-karaṇa-saṅgāta
sanyāsa. And that sanyāsa is possible only when we know that is also a product of
prakr̥ ti; therefore, I said this portion is important. Sarva-kārya-karaṇa-viṣaya-
akārēṇa pariṇatā; pariṇatā means modified; and at the same time you should not
reject the body-mind complex totally also.
Total rejection also is dangerous because body-mind-complex is very important as

an instrument of knowledge; as a means it is useful; but as an end it is bondage.
Sadhana-rūpēṇa respect the body; sādhya-rūpēṇa don't treat the body with
respect that also he emphasizes; puruṣasya bhōga-apavargārtha-kartavyatayā; for
the sake of giving all the four puruṣārthas, prakr̥ ti is very important; māya has to
be respected very much; never totally denounce māya, because māya alone gives
us knowledge also. How māya helps us; bhōga-apavargārtha-kartavyatayā for
blessing the jīvā; with bhōga; bhōga means three purusharthas dharma artha
kāma put together is called bhōgaḥ; and apavarga means mōkṣaḥ. Catur vidha
puruṣārtha kartavyataya; māya has got very noble intention of helping us. For that
what does māya do; dēha indriyādi akarēṇa; in the form of physical body;
especially the human-physical-body; and indriyaṁ; indriyaṁ means not only ten
sense-organs, mind is also māya vikāraḥ.
And outside in the world, it is available as śāstram also. So bahiḥ śāstra rūpēṇa and
also closeby manō-dēha-rūpēṇa ca saṁhanyatē; saṁhanyatē means it gets

combined. It forms an assemblage. And that is why it is called saṅghātaḥ. Verbal
form of saṅghātaḥ is saṁhanyatē. Sam plus han dhātu; karmaṇi prayōgaḥ
ātmanēpadē lut prathama-puruṣa ēkavacanam. And why do you call it saṅghātaḥ

because pañca-bhūtas are involved; three guṇās are involved; they must combine
in proper proportion. After saṁhanyatē full stop.

And Lord Kr̥ ṣṇa starts the thirteenth-chapter by introducing the aparā-prakr̥ ti first;
because aparā-prakr̥ ti is the stepping stone for parā-prakr̥ ti; saḥ ayaṁ saṅghātaḥ,
this wonderful body-mind-complex which is māya product which is the cause of
bondage no doubt which is the cause of liberation also. Idaṁ; idaṁ śarīraṁ is
called this-body. And along with the body we have to use an appropriate-pronoun;
Lord Kr̥ ṣṇa presents the appropriate-pronoun, along with the body, and always the
pronoun ‘this-body’ indicating that I am not the body.
Once you use the pronoun this, it is an object and I am different from that
becomes clear. Therefore, Kr̥ ṣṇa starts with the words idaṁ śarīraṁ; not ahaṁ
idaṁ-śarīraṁ; yusmad-asmat śarīra gōcārayōḥ; it is the message conveyed here.
idaṁ; idaṁ śarīraṁ tad ētad; idaṁ; idaṁ śarīraṁ full stop. Idaṁ śarīraṁ bhavati.
Tadētat Bhagavān uvāca about this body, Bhagavān talks first.
Now we will enter the text proper. In the mūlam class, we saw this chapter begins
with the ślōka
अजुयन उवाच ।
प्रकृकतं पुरुिं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वे ददतुचमचछाचम ज्ञानं ज्ञेर्ं च केिव ॥ गीता १३-१॥
arjuna uvāca |
prakr̥tiṁ puruṣaṁ caiva kṣētraṁ kṣētrajñamēva ca |
ētadvēditumicchāmi jñānaṁ jñēyaṁ ca kēśava || Gītā 13-1||
According to Śaṅkarācārya, it is not there; and many authors do not include that
slōka and therefore it is considered as a latter interpolation. In original Gīta that
ślōka is not there; that is why Śaṅkarācārya begins with Sri Bhagavān uvāca.
According to this version, thirteenth-chapter will have only 34 ślōkas and not 35. So
remember this when we refer to the ślōkas; otherwise there will be communication
gap.

Verse 13.01
श्रीभगवानुवाच ।
इदं िरीरं कौन्तेर् क्षेत्रचमत्र्भभधीर्ते ।

एतद्यो वेशि तं प्राहुः क्षेत्रज्ञ इनत तनद्वदः ॥ गीता १३-१॥
śrībhagavānuvāca |
idaṁ śarīraṁ kauntēya kṣētraṁ ityabhidhīyatē |

ētadyō vētti taṁ prāhuḥ kṣētrajña iti tadvidaḥ || Gītā 13-1||
So Kr̥ ṣṇa introduces kṣētraṁ and kṣētrajñaḥ in this ślōka. First I will give you the
essence of this ślōka. This body is called kṣētraṁ. And since it is a modification of
prakr̥ ti; the body by itself is an inert-principle; which we have to register very well.
Body is jaḍam only. But we experience the body as sentient; therefore, we have to
infer that to make the body-sentient; there must be some-other-principle which
pervades the body; by inference we have to note that there is a second-
component. Just as the mike is not bright by itself and now I see it is bright and
visible, therefore, I infer the mike is pervaded by a light-principle which is spread
over; similarly body is pervaded by a non-material-principle which is called this-
spirit or spiritual-principle.
And what is the job of spiritual-principle; two-fold; that it pervades the body and
makes it sentient. Kr̥ ṣṇa says the spiritual-principle alone is the knower of the
body; because body cannot know itself, body being inert; this spiritual-principle
enlivens the body and spiritual-principle is the knower of the body because knower
has to be a Consciousness-entity. And that knower, the spiritual-principle is called
Consciousness or kṣētrajña. And when we go to the details in the upaniṣat, we
come to know an important thing which we have to note that the spiritual-
principle is the knower-of-the-body. Even though we use the verb ‘knowing’; it is
not an action; but by sānnidya-mātrēṇa it is the knower and therefore, actionless-
knower; process-less-knower is called kṣētrajña. In Sānskrīt we call it as sākṣi-

caitanyam. Changeless-knower is called sākṣi and changing-knower is called

pramāta. Pramāta always includes the mind the changing-component. It is called
kṣētrajña.
Then there is one more aside-point because a confusion can come. When the
Consciousness enlivens the body; the reflection of original-Consciousness is
formed in the body-mind-complex and that-reflection is called pratibimba-
caitanyam or cidābhāsaḥ which is unique to the body mind complex only; whereas
in a wall, consciousness pervades, but in a wall reflected-consciousness is not
there; cidābhāsaḥ is not in a wall and therefore wall is insentient.
From this we come to know an important point. Inert-things have got one-
Consciousness; which is the original whereas all the living-beings have got two
Consciousnesses; original and reflection; in our body there is original-
Consciousness as also reflected-Consciousness; whereas in the desk or jaḍa-
padhārtha there is ēka-caitanyam; cētana-padhārthas have got caitanya-dvayaṁ;
Cit and cidābhāsaḥ-dvayam.
And the moment the cidābhāsaḥ leaves the body, at the time of death; in a dead-
body, only one cit is there; cidābhāsaḥ is absent; therefore, body also becomes like
a wall. And therefore, body has got caitanya-dvayam. Because of this reason, a
doubt may come. By the word kṣētrajña, Lord Kr̥ ṣṇa refers to cidābhāsaḥ or cit?
Kṣētrajña refers to cidābhāsā or cit? Because Kr̥ ṣṇa generally defines the knower
of the body as kṣētrajñaḥ. The question is, who is the knower-of-the-body;
cidābhāsaḥ is the knower or cit is the knower? He is not telling clearly! It is
confusing.
We have to carefully understand. The mixture-alone is the knower of the body;

pure-cidābhāsaḥ also does not know; pure-cit also cannot know. Kēvala-
cidābhāsaḥ api vētti iti vaktum na śakyatē; kēvala cit api vētti iti vaktum na śakyatē.
Pure-Consciousness cannot know; and what is the proof? In a wall, pure-

Consciousness is there. But there is no knower in the wall. From that it is very clear
pure-Consciousness is not the knower.
Then can you say pure-cidābhāsaḥ is the knower? You cannot say pure-cidābhāsaḥ
is the knower because there is no question of pure-cidābhāsaḥ at all; because
cidābhāsaḥ is possible only when cit is there. You cannot say in the mirror only
reflection is there and I have gone away. Without original-face, reflected-face
cannot even exit. Therefore, kēvala cidābhāsaḥ sarvataḥ nāsti; always cidābhāsaḥ
exists along with cit only. Pure-cidābhāsaḥ does not exist; therefore, there is no
question whether it knows or not. Therefore, the message is: the mixture-alone is
the knower-of-the-body. Even though the mixture is the knower; we can sometime
refer to cidābhāsaḥ in the mixture; sometimes we give credit to cidābhāsaḥ;
sometimes we give credit to cit. We refer to one of the pair in different contextस्;
contextually we refer to one of the pair. The word jīva also; jīva also refers to the
pair only; pair means cidābhāsaḥ-cit-mixture alone is called knower, jīvā; but
according to the context we either refer to cidābhāsaḥ-component of the mixture
or cit-component.
I will explain it; suppose you say the jīva travels after death, leaving one body it
goes to another body; the jīvā, the-knower-in-the body; travels from one body to
another; here the word jīva refers to which component; it refers to cidābhāsaḥ-
component alone; because cidābhāsaḥ-component alone can travel from one body
to another; vāsaṁsi jīrṇāni yathā vihāya; in that context knower means what; jīva
means what; cidābhāsaḥ and we call it pramāta.
The cit-component cannot travel because it is all-pervading-Consciousness. When

you say jīvō brahmaiva nāparaḥ; nityaḥ; sarvagataḥ, sthāṇu; acalaḥ sanātanaḥ, jīva
is eternal; na jāyatē mṛyatē vā kadācit etc. na hanyatē hanyamānē śarīrē etc., jīva
refers to what; cit-component. Therefore, the knower can refer to either
cidābhāsaḥ component or cit. In Sānskrīt when we refer to cidābhāsaḥ-component
we call it pramāta. That is our jargon; when we refer to the cit-component we use

the word sākṣi. Now when Kr̥ ṣṇa talks about kṣētrajña, which one he is referring
to.
In the next ślōka Kr̥ ṣṇa says kṣētrajñaṁ capi māṁ viddhi sarva kṣētrēṣu bhārata.
Kṣētrajña is the all-pervading-Consciousness; which is in every body. When Kr̥ ṣṇa
says kṣētrajña is all-pervading, Kr̥ ṣṇa refers to cit-component only. Therefore, who
is the knower; I-the-Consciousness alone by becoming cidābhāsaḥ illumines the
body-mind-complex. What is the language that we use. I-the-kṣētrajñaḥ, the cit-
alone, by becoming cidābhāsaḥ, illumines the body-mind-complex. When the
body-mind-complex die, I lose my cidābhāsaḥ-version; but I continue to exist as
the cit-version. When the body comes, I take the cidābhāsaḥ-version and illumine;
otherwise I remain as cit; therefore, the word kṣētrajña in this ślōka refers to the
sākṣi-caitanyam nirvikāra-jñātā, changeless-knower.
इदम् इनत सवयनाम्ना उक्तं नवशिननष्ट िरीरम् इनत । हे कौन्तेर्, क्षतत्राणात्, क्षर्ात्, क्षरणात्, क्षेत्रवद्वा अत्स्मन् कमयफलननरपिेः
क्षेत्रम् इनत — इनतिब्दः एवंिब्दपदाियकः — क्षेत्रम् इत्र्ेवम् अभभधीर्ते कथ्र्ते ।
idaṁ iti sarvanāmnā uktaṁ viśinaṣṭi idaṁ śarīraṁ iti | hē kauntēya, kṣatatrāṇāt,
kṣayāt, kṣaraṇāt, kṣētravadvā asmin karmaphalaniṣpattēḥ kṣētraṁ iti — itiśabdaḥ
ēvaṁśabdapadārthakaḥ — kṣētraṁ ityēvam abhidhīyatē kathyatē |
Idaṁ iti sarvanāmnā uktaṁ; so Kr̥ ṣṇa begins his teaching by using a pronoun ‘this’
and naturally when we hear the word ‘this’, a pronoun can refer to any particular
noun which is around; it can be this pen, dress or this chappal; naturally there is a
curiosity as to what is the pronoun; Śaṅkarācārya says idaṁ iti sarvanāmnā uktaṁ
pronoun which is introduced viśinaṣṭi Kr̥ ṣṇa specifies; viśinaṣṭi means specification
because idaṁ can be many; because the entire world can be idaṁ only; and
therefore, he wants to specify the particular one; idaṁ śarīraṁ iti, by the word
idaṁ śarīraṁ, this physical body. Why does Śaṅkarācārya take so much pain?
Simply he could have said: idaṁ-śarīraṁ, this body, he could have said; but why
Śaṅkarācārya says idaṁ iti sarvanāmnā uktaṁ viśinaṣṭi; the idea is the word idaṁ
according to vēdānta refers to any object other than me. Idaṁ śabda yōgyam;
whatever can be referred to by the word ‘this’ is called idaṁ; even svarga-lōka can

be called ‘idaṁ’ because even though now svarga-lōka may be ‘that’; when we go
to svarga, even svarga becomes ‘idaṁ’. Thus the entire anātma-prapañca can be
referred to by the word ‘idaṁ’. There is only one thing in the creation which
cannot be referred to as ‘idaṁ’ at any place or at any time; what is that: I-the-
Consciousness alone is never ‘idaṁ-able’. Means can never be referred to by the
word ‘this’. Every blessed thing, anātma is ‘idaṁ’ śabda-yōgyam; yuṣmat-
pratyayaḥ-gōcaram. And therefore, Kr̥ ṣṇa wants to say ‘idaṁ-kṣētraṁ’ everything
which can be referred to by the word ‘this’ is a kṣētraṁ. And therefore, kṣētraṁ
must include what; the entire creation is kṣētraṁ; Kr̥ ṣṇa himself will tell later;
mahabhūtāni ahaṁkāra iccādvēṣa; mahābhūtāni means pañca-bhūtas themselves
are kṣētraṁ. Even though kṣētraṁ refers to the entire anātma-prapañca, in this
ślōka, Kr̥ ṣṇa wants to refer to a specific-kṣētraṁ. Even though kṣētraṁ is
everything, in this slōka, Kr̥ ṣṇa wants to refer to a specific-kṣētraṁ. What is the
specific kṣētraṁ? That is idaṁ-śarīraṁ; idaṁ- śarīraṁ is not only the kṣētraṁ; but
that is the specific kṣētraṁ mentioned in this ślōka; sarva nāmna kṣētraṁ viśēṣam
viśinaṣṭi idaṁ śarīraṁ iti.
Naturally the question will come when the entire creation is kṣētraṁ, why should
Kr̥ ṣṇa refer to this particular body alone as the kṣētraṁ. Why so much importance
to this kṣētraṁ? That he explains by giving the definition of the word kṣētraṁ.
He Kauntēya, Arjuna, the body is called kṣētraṁ because of the four reasons. Even
though the entire creation is kṣētraṁ, the body is specifically focussed as kṣētraṁ;
because of four reasons.
The first reason kṣatatrāṇāt; the body is the savior of the jīvā. Whenever I say body
you should take it as stūla-sūkṣma-śarīra dvayam we have to take, kārya-kāraṇa
saṅgatha; is the saviour from kṣatam which means wound, pain, cut, etc. And here
in philosophical context, kṣatam, pain means saṁsāra. Saṁsāra pain. And trāṇam
means saving. This body-mind-complex alone saves the jīva from saṁsāra because
through body-mind-complex alone we gain Ahaṁ-brahma-asmi-jñānam. So even

the great Brahman requires the body-mind-complex to claim I am Brahman. I have

told you several times, Brahman by itself can never know I am Brahman. Brahman
by itself can never think that I am Brahman. Brahman by itself can never claim that
I am Brahman. Knowing requires mind, and thinking requires mind and claiming
requires the body; Brahman by itself cannot do anything. Brahman exists as pure-
consciousness; pure-consciousness is not enough for knowing; remember;
thought is required. And therefore, to claim I am Brahman, I require what; body-
mind-complex. Therefore, it is called kṣētraṁ. kṣatat trāyate iti kṣētraṁ;. It is
vyutpatti number one. kṣē means kṣatam and trā means trāṇam.
The second reason for calling kṣētraṁ is kṣayāt, it is perishable unlike kṣētrajña.
Kṣi, kṣayati, naśyati iti kṣyaḥ. kṣayāt, because it is perishable.
The third reason is that it is almost similar to the second one; kṣaraṇāt, it is subject
to change especially decay, degeneration. The word idaṁ śarīraṁ is also
kṣiryamāṇa svabhāvaḥ. Kṣiryamāṇa means that which degenerates. kṣaraṇam
means degeneration, √kṣr dhatu. kṣarati, kṣiryate iti kṣētraṁ. It is subject to
change, old age and decay.
Fourth reason is that the body is called kṣētraṁ because it is very similar to the
popular kṣētraṁ, well-known kṣētraṁ. And what is popular kṣētraṁ. The popular
meaning of the word kṣētraṁ is agricultural field; that is the dictionary meaning. A
holy place is also called kṣētraṁ. And this body-mind-complex is like an
agricultural-field; therefore, he says kṣētravadvā. In Ghorakpur edition, there is a
printing mistake; kṣtravadvā is there; it should be kṣētravadvā. Gauṇa prayōgaḥ or
upacāra prayōgaḥ. Why is this body compared to an agricultural field; because
here you can sow the seeds and then reap the result later. In an agricultural field,
you can sow the seeds and reap the benefit later. Similarly, in body-mind-complex
also, we can sow the puṇya pāpam seeds by good or bad actions especially good
actions; we can sow the seed and reap the benefit later in the form sukha-
duḥkham. Puṇyam and pāpam is the seed and sukha-duḥkham is the fruit. For

both you require body-mind-complex. For sowing the seed you require the
body-mind-complex as a karta and for reaping the benefit also you require
body-mind-complex as a bhōktā. Kartr̥ -rūpēṇa, bhōktr̥ -rupeṇa ca I can sow and
reap the agricultural-field called kṣētraṁ, the body. Because of all these reasons,
even though the whole-world is kṣētraṁ, this body is specifically highlighted as
kṣētraṁ. So karma-phala-nirvr̥ ttē; nirvr̥ ttiḥ means acquisition or accomplishment
of karma phalam, which means both sowing and reaping; therefore, kṣētraṁ iti.
This is the fourth reason.
Because it is perishable, because it is changing because it serves like an

agricultural-field body is called kṣētraṁ.
In the mūlam ityabhidhīyatē is there. Śaṅkarācārya gives the meaning iti śabdaḥ
the word iti is ēvaṁ-śabda-padārthakaḥ; has the same meaning as ēvaṁ; is
synonymous with ēvaṁ. Ēvam śabdasya yaḥ padārthakaḥ saḥ padārthaḥ asyapi
vartatē; and ēvaṁ means in this manner; it is called kṣētraṁ; in this manner; in the
manner of an agricultural-field. Iti ēvaṁ abhidhīyatē kathyatē; in this manner body
is called an agricultural field as it were. Abhidhīyatē is in the mūlam is equal to
kathyatē, termed.
एतत् िरीरं क्षेत्रं र्ः वेशि नवजानानत,आपादतलमस्तकं ज्ञानेन नविर्ीकरोनत, स्वाभानवकेन औपदे शिकेन वा वेदनेन
नविर्ीकरोनत नवभागिः, तं वेददतारं प्राहुः किर्न्न्तक्षेत्रज्ञः इनत
ētat śarīraṁ kṣētraṁ yaḥ vētti vijānāti,āpādatalamastakaṁ jñānēna viṣayīkarōti,

svābhāvikēna aupadēśikēna vā vēdanēna viṣayīkarōti vibhāgaśaḥ, taṁ vēditāraṁ
prāhuḥ kathayantikṣētrajñaḥ iti
Now Śaṅkarācārya goes to the second line; ētat yaḥ vētti; ētat is in the mūlam is
equal to idaṁ śarīraṁ is equal to kṣētraṁ; this body, yaḥ vētti; is in the mūlam is
equal to vijānāti; whoever knows; whoever objectifies; whoever is aware of this
body; and how is he aware; āpādatala-mastakaṁ, pādatalam means the whole
feet; the downward portion; and ah means from pādatalam up to mastakaṁ top of
the head; from the bottom of the feet up to the top of the head; vijānāti the one

who knows or he is aware of; vijānāti is equal to jñānēna viṣayīkarōti; objectifies

with the help of intrinsic-consciousness without undergoing any change. And it can
refer to cidābhāsaḥ also; it can refer to the cit also, because both of them pervade
the body; but in this context we should take the changeless-consciousness which
changelessly-illumines the body. Cidābhāsaḥ illumines everything changingly;
whereas cit illumines changelessly. Therefore, we are referring to the cit-part
viṣayīkarōti. And one knows the body in two different ways; one is called natural-
knowledge of the body; without śāstric study; which is called svābhāvikēna-vijānāti,
which is the worldly-knowledge of the body without scriptural details; that is the
one type of knowledge, informal knowledge, non-śāstric knowledge of the body.
And aupadēśikēna [through śāstra-upadēśa] means a vēdic student also studies
the body in a śāstric-manner. Aupadēśikēna means through śāstra-upadēśa. So
worldly-knowledge of the body, scriptural-knowledge of the body; scripturally and
in worldly-manner a person knows the body.
What is the difference between the two?
Worldly-knowledge of the body is what: I have the body; body has got different
limbs; hands are there; legs are there; eyes are there, ears are there; when you
study modern science; that talks about various organs like heart, kidney, pancreas
and all of them they are all what: non-śāstric knowledge of the body.
Aupadēśika-jñānam means when you study the śāstra, śāstra gives the knowledge
of the body in three layers, stūla-śarīraṁ, sūkṣma-śarīraṁ kāraṇa-śarīraṁ; and
from another angle, annamaya-kośa, prāṇamaya-kośa. This when you go to the

ignorant person he will not know about śarīra-thrayam, kośa-pañcakam etc.
Therefore, svābhāvika-jñānam means hastha-pādādi-yukta-śarīra-jñānam.
Aupadēśika-jñānam means śarīra-thraya pañca-kośa yukta kṣētrajña-jñānam. Both
knowledge is gained by the sākṣi-caitanyam alone; it gains svābhāvika-jñānam as
well aupadēśika-jñānaṁ; changelessly it knows.

Cidābhāsaḥ component is there; but that is not highlighted. Aupadēśikena va

vēdanēna viṣayīkarōti; viṣayīkarōti means objectifies; how, vibhāgaśaḥ means part-
by-part; if it is non-śāstric knowledge, this part will be based on medical science; if
it is aupadēśika-jñānam the part will be śarīra-thrayam, pañca-kośa jñanēndrias,
karmēndriyas etc.
Vibhāgaśaḥ vijānāti taṁ that knower-consciousness-principle sākṣi-caitanyam; is

called what; kṣētrajña as defined in Tattva-bōdha; sthūla-sūkṣma-kāraṇa-śarīra-
advyatiriktaḥ pañcakōśātītaḥ san avasthā-traya-sākṣī saccidānanda-svarūpaḥ san
yastiṣṭhati sā ātmā, that ātma is called here kṣētrajña and not cidābhāsaḥ. And
who gives this title; that is being explained by Śaṅkarācārya in the next paragraph.
इनतिब्दः एवंिब्दपदाियकः एव पूवयवत् क्षेत्रज्ञः इत्र्ेवम् आहुः । के? तनद्वदः तौ क्षेत्रक्षेत्रज्ञौ र्े नवदन्न्त ते तनद्वदः॥ १ ॥
itiśabdaḥ ēvaṁśabdapadārthakaḥ ēva pūrvavat kṣētrajñaḥ ityēvam āhuḥ | kē?

tadvidaḥ tau kṣētrakṣētrajñau yē vidanti tē tadvidaḥ|| 1 ||
Iti śabdaḥ; in the second line also there is the word iti in the mūlam and here also
ēvaṁ śabda padārthakaḥ; it has got the meaning of ēvaṁ; ēvaṁ can be translated
as inverted commas. Therefore, the word iti has the function of presenting
kṣētraṁ and kṣētrajña in inverted commas, introducing the title. Pūrvavat as in the
case of kṣētraṁ. Kṣētrajñaḥ ityēvam āhuḥ. In this manner they declare āhuḥ
means they declare; who declares? Śaṅkarācārya raises the question; kē? who are
those people; Kr̥ ṣṇa says tadvidaḥ; it means the great-knowers of the vēdas, or
r̥ ṣis; the knowers of the vēdas, the ācāryas of the śāstras and tadvidaḥ is in the
mūlam and Śaṅkarācārya gives the vigraha vākyam; tauvidanti iti tadvidaḥ the
knowers of that pair are called tat tadvidaḥ.
What is that pair? You have to see the context; the pair of kṣētra-kṣētrajٌa, the body
and Ātma. Thus in the first ślōka Ātma-anātma-vivēka has been done and bhāga-
thyāga-lakṣaṇa has been done; tvāṁ-pāda-lakṣyārtha has been revealed. Ātma-
anātma-vivēka has been done; bhāga-thyāga-lakṣaṇa has been done; tvāṁ-pāda-

lakṣyārtha has been revealed. In the next ślōka mahāvākyam can come which we
will see in the next class.

372 Verses- 13.01 and 13.02
Page 298, 1st Verse at the bottom
Verse No.13.01 Bhāṣyam continued
श्रीभगवानुवाच —
इदं िरीरं कौन्तेर् क्षेत्रचमत्र्भभधीर्ते ।
एतद्यो वेशि तं प्राहुः क्षेत्रज्ञ इनत तनद्वदः ॥ गीता १३.०१ ॥
śrībhagavānuvāca —
idaṁ śarīraṁ kauntēya kṣētraṁ ityabhidhīyatē |
ētadyō vētti taṁ prāhuḥ kṣētrajña iti tadvidaḥ || Gītā 13.01 ||
In the very first ślōka of the thirteenth-chapter, message of the title of the chapter
has been made clear and the title is kṣētra-kṣētrajña-vibhāga-yōgah;
discriminating between the kṣētrajña and kṣētra. That Bhagavan does in the very
first verse itself. Kṣētraṁ is the body which is the object of experience. Kṣētrajña is
the Consciousness which is the subject of experience. The first step in vēdānta is
separating the subject from the object. This is the first step for mahā-vākya-vicāra.
Once this preliminary-step is taken then we are ready for the mahā-vākyam in the
second ślōka. So first we take the jīvātma and there is the Paramātma; jīvātma and
Paramātma we are not able to equate now. It is because jīvātma includes the
anātma. As long as anātma is included in jīvātma, it will be away from Paramātma.
So the first step is to separate the anātma; jīvātma minus anātma is ready for
aikyam with Paramātma. Therefore, jīvātma minus anātma is step one; jīvātma is
equal to Paramātma is the second-step. First-step is in the first verse and the
second-step is in the second-verse.
When I say jīvātma separated from anātma; it means stūla-śarīraṁ I have to

separate; sūkṣma-śarīraṁ and kāraṇa-śarīraṁ including the cidābhāsaḥ; this is

called bhāga-thyāga-lakṣaṇa. Of this the first-step is completed in the first-verse

which we completed in the last class. We have completed the bhāṣyaṁ also. I will
give you the anvaya and then we will go to the second verse.
The anvaya is; hey kauntēya, idaṁ śarīraṁ; kṣētraṁ ityabhidhīyatē; ya ētad vētti
taṁ kṣētrajñaḥ iti tadvidaḥ prāhuḥ.
Introduction to verse 13.02
एवं क्षेत्रक्षेत्रज्ञौ उक्तौ । नकम् एतावन्मात्रेण ज्ञानेन ज्ञातव्यौ इनत? न इनत उचर्ते —
ēvaṁ kṣētrakṣētrajñau uktau | kiṁ ētāvanmātrēṇa jñānēna jñātavyau iti? na iti

ucyatē —
Introducing the second-verse, Śaṅkarācārya says mere separation of kṣētra and

kṣētrajña is not complete sādhana. kṣētra-kṣētrajña-vibhāga is ātma-anātma
vibhāga, Puruṣa-prakr̥ ti-vibhāga this differentiation is not enough; because still we
are in dvaitaṁ only. A dvaitaṁ -trap into which sāṅkhya philosophers fell; sāṅkhya
philosophers also clearly differentiate puruṣa and prakr̥ ti; they also separate
matter and Consciousness; they say Consciousness is asaṅgam; they say
Consciousness is sarvagatham; everything very similar to vēdānta. But we say it is
not complete because in this separation we are in duality. As long as
Consciousness-matter duality is there; dvitiatvai-bhayaṁ-bhavati; one of these two
will have to be falsified. And the falsification never takes place with atma-anātma
vivēka; falsification takes place only through mahā-vākyam. And in sāṅkhya-
philosophy, mahā-vākyam is not there; therefore, they remain in dvaitaṁ; here we
have mahā-vākyam; therefore, one of them gets falsified.
How does mahā-vākyam eliminate one of the two? Though not discussed here; we
have to note jīvātma minus anātma we have done; and anātma is separated
standing there; now jīvātma is there; Paramātma is there; there are three; once
anātma is separated, jīvātma and Paramātma are equated; they will become
ēkātma. And the adjective jīva and parama we will retain only until the equation is

complete; once the equation is understood; jīva adjective is gone; parama

adjective is gone; only ēkātma is there. And there is the anātma sitting there
separated; thus three we have reduced into two; they are ēkātma and anātma.
Up to this we have come; still in dvaitaṁ. That is manō-buddhy-ahaṅkāra-cittāni

nāham. Dayānanda Swami says it is not at all sufficient because when you say I am
different from body-mind-complex we are still in dvaitaṁ. That is why you feel like
sitting in meditation all the time because we have not handled anātma. As long as
anātma is not handled, we will like to sit in meditation all the time; we will not like
to confront the anātma. We can confront the anātma only when anātma-status is
understood for that we have to understand anātma. How?
Now ēkātma and anātma are there. We have to know ‘tasmad dvā ētasmad
ātmana ākāśa saṁbhūtaḥ’; this ēkātma which is identical with the Paramātma is
the cause of the anātma; ēkātma-kāraṇam, anātma-kāryam; and kāryam is nāma

rūpa; it is mithya; it is appearing for me; but it cannot be a threat for me. Until we
can see the world, continue to see the world, without seeing it as a threat, Vēdantic
study should continue. Confronting the world without being threatened by the
world is mōkṣa. As long as the world is a threat, our only mōkṣa will be escapist-
mōkṣa. Escapist-mōkṣa means what; somehow I want to die and join the Lord;
never to come back to the world again. That means world is mahā threat to me;
Vēdānta says mōkṣa is never complete until I see the world as non-threat; tathō na
vijugupsatē. And therefore, mahā-vākyam is the crucial liberating-thing and that
mahā-vākyam comes in the second ślōka; without that the study is incomplete.
Therefore, Śaṅkarācārya nicely introduces: is this much knowledge enough; this
much knowledge means which much knowledge; kṣētra-kṣētrajña separation
alone is it enough? He asks the question ēvaṁ kṣētra-kṣētrajٌau-uktau; vibhājya
uktau; thus in this manner; which means prathama slōkōtma prakarēṇa kṣētra-
kṣētrajñau; kṣētra and kṣētrajña uktau; distinctly have been pointed out; one as

subject and the other as object; dr̥ k-dr̥ śya vivēka-rūpēṇa; which one dr̥ k; kṣētrajña
is dr̥ k, kṣētraṁ is dṛśyam; vivichya uktau. kiṁ ētāvan-mātrēṇa jñānēna, with this

much knowledge that one is subject and another is object; jñātavyau is to be

known; kṣētra and kṣētrajña should be known; only with these two-statuses. The
two-statuses are observer-observed status is enough; is it complete knowledge.
ētāvanmātrēṇa jñānēna dr̥ k dr̥ śya tva jñānēna; jñātavyau is to be known; iti; iti
means iti prasnē-prāptē. When such a question arises, na iti ucyatē. It is not
enough; you have to know another two important statuses. Observer-observed
status knowledge is not enough; observer is sathyam; observed is mithya; this
sathyatvam-status of kṣētrajña and mithyatvam status of kṣētra only when these
two additional statuses are known; then alone liberation is possible. iti ucyatē. This
is said in the next mahā-vākya ślōka.
Verse 13.02
क्षेत्रज्ञं चानप मां नवद्धि सवयक्षेत्रेिु भारत ।

क्षेत्रक्षेत्रज्ञर्ोज्ञायनं र्िज्ज्ञानं मतं मम ॥ गीता १३.०२ ॥
kṣētrajñaṁ cāpi māṁ viddhi sarvakṣētrēṣu bhārata |

kṣētrakṣētrajñayōrjñānaṁ yattajjñānaṁ mataṁ mama || Gītā 13.02 ||
I will make some general observation before going to the bhāṣyaṁ. This is the
mahā vākya ślōka of Bhagavad Gīta. Mahāvākyam is the central teaching of the
and
entire vēdānta in particular; in fact the entire vēda in general. Vēda-pūrva-bhāga
also is only a preparation for the mahā-vākyam of vēdānta-bhāga; therefore, the
essence of the vēda-pūrva also is not dharma-artha-kāma. The essence of vēda-
I It is for
pūrva ist preparing us for mōkṣa. We say vēda-pūrva is meant for dharma-artha-
kāma; that is proclaimed objective; but the unproclaimed-objective of vēda-pūrva
bhāga is mumukṣutvam; preparation for vēdānta. Therefore, vēda-pūrva and
vēdānta both are aiming at this mahā-vākyam only. What is the definition mahā
vākyam? All these are known to you but we have to recollect in this context.
Definition mahā-vākyam is jīvātma-Paramātma-aikya or abhēda-bōdhaka-vākyam;
a statement which reveals the oneness of jīvātma and Paramātma. Aikyam should
is
not be translated as union; but aikyam should be translated as oneness. And why

you should not translate it as union? Union is always problem. Even in corporate it
is a problem; in spirituality also it is a problem. Union means there are two things
but
which come together; according to vēdānta two things are not there to unite;
aikyam means there are two words but there is only one entity.
And in the upaniṣat mahā-vākyams are 'Tat tvāṁ asi', Aham brahma asmi; etc., are
well-known mahā-vākyams. And Gīta being the essence of the vēdas, Gīta also
must have mahā-vākyams.
And there are a few mahā-vākyams in Bhagavad Gīta; some of them are implicit;
not openly said; but in two places mahā-vākyam is explicit. And one place I pointed
out in the last class is the 7th chapter ślōka 5; says
अपरेर्चमतस्त्वन्र्ां प्रकृकतं नवद्धि मे पराम् ।

जीवभूतां महाबाहो र्र्ेदं धार्यते जगत् ॥ गीता ७-५॥
aparēyamitastvanyāṁ prakr̥tiṁ viddhi mē parām |

jīvabhūtāṁ mahābāhō yayēdaṁ dhāryatē jagat || Gītā 7-5||
mē parām prakr̥ tiṁ jīva-bhūtāṁ; sāmanyadhikaraṇyam is clearly there; that is
one mahā-vākyam.
But even though mahā-vākyam is there in the 7th chapter of Gīta and Kr̥ ṣṇa does
not want to focus on that because the entire aim of those chapters is viśva-rūpa
Īśvara. Therefore, the context being Viśva-rūpa, mahā-vākyam is not highlighted
there.
Whereas the second mahā-vākyam is this second-ślōka alone; here the aikyam is
explicit and the context is also mahā-vākyam only. And therefore, Śaṅkarācārya
decides to write a very elaborate commentary on this second ślōka which is the
most important central theme of the entire Bhagavad Gīta.
In this ślōka also mahā-vākyam is presented in the first line; kṣētrajñam mām
viddhi; kṣētrajña is the jīvātma; the Consciousness-principle; separated from

anātma; tvam-pāda-lakṣyārthaḥ. Kṣētrajña is jīvātma; tvāṁ-pāda-lakṣyārthaḥ; the

Consciousness enclosed within the body; excluding the body. Śarīra-upahita
caitanyam not viśiṣta-caitanyam. Jīvātma is the enclosed-Consciousness; and mām
refers to Kr̥ ṣṇa; because Kr̥ ṣṇa is using the word Me; and therefore, mām means
Kr̥ ṣṇa; and here Kr̥ ṣṇa is not ēka-rūpa-Īśvara; Kr̥ ṣṇa is not anēka-rūpa-Īśvara; here
the word Kr̥ ṣṇa refers to Kr̥ ṣṇā-Paramātma; the all-pervading-Consciousness.
Kṣētrajña is enclosed-Consciousness; mām is all-pervading-Consciousness; vidhi;
may you know both are one and the same. Jīvātma the enclosed-Consciousness
Paramātma the all-pervading-Consciousness; both are one and the same.
Sarvakṣētrēṣu means not only one body but Consciousness enclosed in all the
bodies are one and the same like ghaṭākaśa-mahākāśa or two names but ākāśa is
one-indivisible-whole. You need not unite ghaṭākaśa and mahākāśa; you need not
destroy the pot; for the pot-space merges into total space.
Gaudapādācārya in the third chapter of Māṇḍūkya Kārikā; the first ten verses talk
about ākāśa example; we have to register very important message there; pot-
space; pot need not be destroyed for the pot-space to merge into total-space;
because pot cannot separate the pot-space from the total space. Pot does not
separate pot-space from total-space because total-space can never be separated
or divided. But we can say pot has seemingly-separated the pot-space from the
total-space. Similarly, the body has been seemingly-separated; the enclosed-
Consciousness from the total-Consciousness; body has seemingly-separated and
vēdānta says seeming-separation is not actual-separation; therefore, I am never
separated from Paramātma at any time.
Now I am seemingly-separated; but even when I am seemingly-separated I am

never actually-separated. This understanding is called aikyam. I am seemingly-
separated; but not actually-separated; I am seemingly a saṁsāri; not actually a
saṁsāri; I am seemingly born; not actually born; I actually don't have to merge it
into the Lord. This understanding is called merger. It is very very important
message in the first line.

And in the second line Kr̥ ṣṇa says this is not an optional-knowledge; because this
alone is the liberating-knowledge. As long as this understanding is not there; I feel
away from the Lord and therefore, I want to go to the Lord; this very desire to
reach Lord is saṁsāra. In the initial stages, we glorify the desire to reach God.
Anybody says I want to reach God we will say he is a bhakta and we will glorify
such person. Initially we glorify the desire to reach the Lord; but after vēdāntic
study; the desire to reach Lord is condemned, because the desire reveals our what:
foolishness. And therefore, if any vēdāntic student says I want to reach God; the
desire to reach God is the crystallised form of ignorance. But don't tell this outside.
We don't condemn pūjā; initially it is ok; later the same pūjā should be done
expressing the gratitude to the Lord for removing this desire. Oh Lord I don't want
to reach you because you have never been away from me for me to reach you;
thank God you taught me. Any way I am getting lost and let us go to the bhāṣyaṁ.
क्षेत्रज्ञं र्िोक्तलक्षणं चानप मां परमेश्वरम् असंसाररणं नवद्धि जानीनह । सवयक्षेत्रेिु

र्ःक्षेत्रज्ञःब्रह्माददस्तम्बपर्यन्तानेकक्षेत्रोपाचधप्रनवभक्तः, तं ननरस्तसवोपाचधभेदं सदसदाददिब्दप्रत्र्र्ागोचरं नवद्धि इनत
अभभप्रार्ः ।
kṣētrajñaṁ yathōktalakṣaṇaṁ cāpi māṁ paramēśvaram asaṁsāriṇaṁ viddhi
jānīhi | sarvakṣētrēṣu
yaḥkṣētrajñaḥbrahmādistambaparyantānēkakṣētrōpādhipravibhaktaḥ, taṁ
nirastasarvōpādhibhēdaṁ sadasadādiśabdapratyayāgōcaraṁ viddhi iti abhiprāyaḥ
|
Kṣētrajñam is in the mūlam is equal to yathōkta-lakṣaṇaṁ; kṣētrajña described in

the previous ślōka; sākṣi-caitanyam, the witness-consciousness; enclosed in the
body but not connected to the body. Yathōkta-lakṣaṇaṁ cāpi māṁ paramēśvaram
vidhi, know to be Paramēśvara; know the kṣētrajña, the jīvātma to be Paramātma.
When you say Paramēśvara; what type of Paramēśvara; ēka-rūpa, anēka-rūpa or
arupa; therefore, Śaṅkarācārya wants to make it clear, it is tat-pāda-lakṣyārtha ēka-
rūpa-Īśvara is also tat-pāda-lakṣyārtha; eka-rūpa-Īśvara is also tat-pada vāccyārtha;
anēka-rūpa-Īśvara is also tat-pāda-vāccyārtha; arupa-caitanyam alone is tat-pāda-
lakṣyārtha. There also bhāga-thyāga-lakṣaṇa has to be done. Therefore,
Śaṅkarācārya does it for us; asaṁsāriṇaṁ so that which is ever-free from saṁsāra;

iti viddhi; viddhi is in the mūlam is equal to jānīhi. And here the word cā api
Śaṅkarācārya does not comment upon; Ānandagiri makes a very useful and
important observation. Cā api means also. So where do you connect the word also
is very important,; because it makes a very big difference. Suppose you say
kṣētrajña also is Paramātma; jīvātma also is Paramātma; if you put also after
jīvātma, there will be very big problem. What is the problem? If you say jīvātma
also is Paramātma, it means there are many things which are Paramātma;
Paramātma includes so many things; and among so many things, jīvātma also.
Thus jīvātma becomes one of the parts of Paramātma. Paramātma includes many
things. He is very great; like saying Tamil Nadu also is India means Mahāraṣtra is
India and Andhra Pradesh is India; of which Tamil Nadu also is India; if you say
Tamil Nadu becomes a part of India. Similarly, when you say jīvātma also is
Paramātma, jīvātma becomes ‘a part of’ Paramātma. Therefore, Ānandagiri says
don't add the ‘also’ after jīvātma. Even though in the ślōka, kṣētrajñam cā api,
don't take that order; you take cā api and place it after mām. māṁ cā api viddhi;
jīvātma is not a part of Paramātma; because Paramātma is part-less according to
upaniṣats. Paramātma is niravayavaḥ niṣkalaḥ; since Paramātma is defined in the
upaniṣat as part-less, how can jīvātma becomes part of the part-less Paramātma.
Don't say like this. May you know jīvātma-kṣētrajña to be Paramātma ‘also’. After
Paramātma you put ‘also’. You know kṣētrajña as Paramātma ‘also’. And what is
the significance of ‘also’ here. If you put ‘also’ after Paramātma; significance is
this; in the previous ślōka it was said kṣētrajña is different from kṣētraṁ. That is
one knowledge. That kṣētrajña is different from kṣētraṁ is one knowledge. Then
cā; ‘also’ in addition to the previous knowledge; what is the previous knowledge;
the previous knowledge is kṣētrajña is different from kṣētraṁ is one knowledge;
but that is not enough; you should know kṣētrajña to be Paramātma also.
Kṣētrajña has got two statuses. That also combines these two. In Sānskrīt, kṣētra
vilakṣaṇatvam jānīhi, paramātvatvam cā jānīhi. May you know this distinction from

kṣētra and its identity with Paramātma also. That is the significance of cā api. I
hope this subtle difference is clear to you.
Ānandagiri, even though he is sub-commentator; he also very brief unlike many

other commentators. Ānandagiri is one person who has never written commentary
on the mūlam; his main mission in life is writing commentary on the commentary
of Śaṅkarācārya. Ānandagiri writes a commentary on Brahmasūtra-bhāṣyaṁ. All
the upaniṣats, Śaṅkarācārya has written commentary, but Ānandagiri has written
commentary on Śaṅkarācārya’s upaniṣat-bhāṣyaṁs. He has written commentary
on Śaṅkarācārya-bhāṣyaṁ on Bhagavad Gīta. Similarly prasthana-traya bhāṣya-
bhāṣyam. He is very very brief and in some places he is extremely brilliant. This is
one place. Here he differentiates cā api position and by that he differentiates
viśiṣṭādvaitam and advaitam. Kṣētrajñam cāpi means viśiṣṭādvaitam; kṣētrajñam
mām cāpi means advaitam. Big difference is there in the positioning of ‘ca’. Ok. Iti
jānīhi.
And what kṣētrajña; sarvakṣētrēṣu; this sākṣi-caitanyam is not only in one physical
body; as we saw in Vicāra-Sāgara; sākṣi is there enclosed-Consciousness is there;
in all the bodies. Therefore, sarvakṣētrēṣu. In fact after jānīhi full stop.
Sarvakṣētrēṣu, in all bodies, yaḥ kṣētrajñaḥ, the Consciousness which is enclosed.
When I say Consciousness you should remember the five features which is not
part, product or property of the body; yaḥ kṣētrajñaḥ and sarvakṣētrēṣu means
what; not only all human-bodies but from the most evolved Hiraṇyagarbha-
śarīraṁ, Brahmāji’s body to the most fundamental unicellular-organism.
Brahmādi-stamba-paryantam; Brahmāji, Caturmuga-Brahmā beginning from him;
sthampa, means most inferior-most creature; sthampa is the smallest living-being;
(not pillar, pillar is स्तंभ staṁbha – 4th bha, here the 3rd ba ब, स्तंब, is stamba, the
lowest-living-being) paryantam; up to that anēka-kṣētra; infinite bodies are there;
and not only in būlōka; you have to include the bodies in the other lōkas also;
kṣētra upadi pravibhaktah, separated by so many upādhis; enclosed within so
many upādhis.

When you use the word upādhi, it is a very significant word; it conveys that the
enclosure is only seemingly-separate. If you use the word upādhi, it means the
separation is not actual; pot is the upādhi for the space means, pot separates pot-
space from total-space only seemingly. And to convey the ‘seemingly-idea’ the
word upādhi is used. Very significant. Upādhi pravibhaktaḥ; seemingly-separated;
or so many jīvātmas. And taṁ that jīvātma is nirasta-sarvōpādhi-bhēdaṁ is
Paramātma; that we have to supply; taṁ Paramātmanam; and who is that
Paramātma; nirasta-sarvōpādhi-bhēdaṁ which is free from all the differences; and
sad-asad-ādi-śabda-pratyayaḥ-āgōcaraṁ which is indescribable.
Sad-asad-ādi; sat and asat both these words have got different meanings; in this
context we will take sat as kāryam and asad as kāraṇam; that meaning is also
there. So pure-Brahman is neither kāryam nor kāraṇam. Kārya-kāraṇa-vilakṣaṇam
śabda-pratyaya-agōcaraṁ; therefore, cannot be described as kāryam or kāraṇam;
that turīyam-Brahmā iti viddhi; may you understand. Tat-pāda-lakṣyartham iti
arthah.
हे भारत, र्स्मात् क्षेत्रक्षेत्रज्ञेश्वरर्ािात्म्र्व्यनतरेकेण न ज्ञानगोचरम् अन्र्त् अवशिष्टम् अत्स्त, तस्मात् क्षेत्रक्षेत्रज्ञर्ोः ज्ञेर्भूतर्ोः
र्त् ज्ञानंक्षेत्रक्षेत्रज्ञौ र्ेन ज्ञानेन नविर्ीनिर्ेते, तत् ज्ञानं सम्र्ग्ज्ज्ञानम् इनत मतम् अभभप्रार्ः मम ईश्वरस्र् नवरणोः॥
hē bhārata, yasmāt kṣētrakṣētrajñēśvarayāthātmyavyatirēkēṇa na jñānagōcaram

anyat avaśiṣṭam asti, tasmāt kṣētrakṣētrajñayōḥ jñēyabhūtayōḥ yat
jñānaṁkṣētrakṣētrajñau yēna jñānēna viṣayīkriyētē, tat jñānaṁ samyagjñānam iti
mataṁ abhiprāyaḥ mama īśvarasya viṣṇōḥ||
Even though the ultimate truth is only one; at vyavahārika-level they are divided in
three-class or three-groups. One is kṣētraṁ; and another kṣētrajña; and another is
Īśvara. Kṣētra, kṣētrajña, Īśvara; anātma, jīvātma, Paramātma; kṣētra means
anātma, kṣētrajña means jīvātma; and mām Īśvara is Paramātma; ēkātma is
available in vyavahāra as anātma; jīvātma, Paramātma. Ēkātma is available in
empirical transactions as anātma, jīvātma, Paramātma. What is common to all
these three is Ātma. This alone we say in triangular-format, anātma is called jagat,

jīvātma is called jīvā; and Paramātma is called Īśvara; jīvā-jagat-Īśvara-triangle is

one Ātma only.
Of this jīvātma and Paramātma together should be understood as ēkātma-

sathyam; anātma should be understood as nāma-rūpa-mithya. This is called
yāthātmya-jñānam. Right understanding of this triangle. Therefore, he says hē
bhārata; hē Arjuna yasmāt, because; kṣētra-kṣētrajña-Īśvara; this triangle; jagat-
jīvā-Īśvara; yāthātmya-vyatirēkēṇa other than these three, yāthātmya means the
nature of these three; na jñānagōcaram anyat avaśiṣṭam, nothing else is to be
known for liberation. Liberation requires the knowledge of this status of these
three. Yāthātmyam means the real nature or status of the three or svarūpam of
these three. Vyatirēkēṇa other than this svarūpam of these three na jñāna-
gōcaram anyat avaśiṣṭam; nothing else is to be known for liberation.
You can know many things for livelihood. You can know many things for
enjoyment; so many other things can be known; but for liberation you should
know the svarūpam of the these three only.
Tasmāt therefore, kṣētra-kṣētrajñayōḥ jñēya-bhūtayōḥ yat jñānaṁ; therefore, the

knowledge of these three; kṣētra-kṣētrajñayōḥ; and Īśvara we have to include.
kṣētrajñayōḥ, Īśvara he does not mention because kṣētrajña and Īśvara are one he
has said earlier; which are the things to be known; therefore, he does not want to
include Īśvara here.
These are the things to be known; kṣētra-kṣētrajñayōḥ jñēya-bhūtayōḥ yat jñānaṁ,

this understanding alone helps you gain liberation. I am consistently using the
word ‘understanding’, because I want to eliminate all the idea of mystic
experience, nothing mystic is involved; Nothing extraordinary is involved. It is a
clear understanding regarding the status of all these three. Yat jñānam that he
defines kṣētra-kṣētrajñau yēna jñānēna-viṣayīkriyētē, tat jñānaṁ. This is for
Sānskrīt students, He wants to say it is karaṇa-yutpatti. Jñāyate anēna iti jñānaṁ;

karaṇam, vr̥ tti jñānam iti arthaḥ. So that vr̥ tti-jñānam by which these two are
known.
Why does Śaṅkarācārya say this? Incidentally we have to note, because when you
use the word jñānam in Sānskrīt it can refer to the pure-consciousness also.
as in
Sathyam-jñānam-anatam-Brahmā when you say jñānam refers to consciousness;
that is one meaning. The second meaning of the word jñānam means knowledge.
Jñānam can refer to Consciousness; jñānam can refer to the knowledge.
And what is the difference between Consciousness and knowledge; Consciousness

is which we have seen before; whereas knowledge is nothing but a thought that
arises in the mind when we understand the message of the śāstram. Knowledge is
a thought that arises in the mind when we grasp the message of the śāstram. That
thought is called vr̥ tti-jñānam. This is the second-meaning of the word jñānam.
Thus jñānam is equal to Consciousness; jñānam is equal to knowledge.
Of these two, which one liberates a person? Consciousness liberates or knowledge

liberates a person? What is the answer? These are all things for clarity. You should
understand the message clearly. We should answer the question like a bullet;
Consciousness can never liberate a person. Why? If Consciousness can liberate a
person, all the people would have been liberated long before because all are
conscious. No śāstram, no guru, no class; nothing I required. Remember we all
have Consciousness; in fact we are all Consciousness. But liberation is not there
in spite
because of its presence. What liberates is knowledge; knowledge is a thought
which is an understanding which arises when we grasp the message of the
upaniṣats.
And therefore, Śaṅkarācārya says, yēna vr̥ tti jñānēna kṣētra kṣētrajñau
viṣayīkriyētē kathaṁ; kṣētraṁ dr̥ śyam mithya iti; kṣētrajñaḥ dṛk sathyam iti;
understanding takes place; that understanding alone is samyag-jñānam. It is the

right-knowledge. It is called parā-vidyā.

Others
What about aparā-vidyā? They are all pseudo-vidyā they are called knowledge but
this alone is the right-knowledge, iti mataṁ; mataṁ is in the mūlam; is equal to
abhiprāyaḥ; abhiprāyaḥ means vision; whose vision? mama īśvarasya viṣṇōḥ this is
My vision; My message, My teaching.
And why should we go by Kr̥ ṣṇa’s opinion. Do not think that Kr̥ ṣṇā is one of the
persons in the world; Māṁ a īśvarasya-viṣṇōḥ. This is not the teaching of one of
the being; but this is the teaching of the Lord therefore, it is prāmāṇikam; valid
and you need not validate; it is valid.
With this commentary on the ślōka is over. Hereafter Śaṅkarācārya enters into a
big enquiry into jīvātma-Paramātma aikyam from nanu onwards it is big and
central teaching and it is called mahā-vākya-vicāra. Pages 300 to 313; 14 pages we
have maha-vakya vicāraḥ, which we will enter in the next class.

373 Verse 13.02
Page 300 bhāṣyam top paragraph
Verse 13.02 Bhāṣyam
हे भारत, र्स्मात् क्षेत्रक्षेत्रज्ञेश्वरर्ािात्म्र्व्यनतरेकेण न ज्ञानगोचरम् अन्र्त् अवशिष्टम् अत्स्त, तस्मात् क्षेत्रक्षेत्रज्ञर्ोः ज्ञेर्भूतर्ोः
र्त् ज्ञानंक्षेत्रक्षेत्रज्ञौ र्ेन ज्ञानेन नविर्ीनिर्ेते, तत् ज्ञानं सम्र्ग्ज्ज्ञानम् इनत मतम् अभभप्रार्ः मम ईश्वरस्र् नवरणोः॥
hē bhārata, yasmāt kṣētrakṣētrajñēśvarayāthātmyavyatirēkēṇa na jñānagōcaram

anyat avaśiṣṭam asti, tasmāt kṣētrakṣētrajñayōḥ jñēyabhūtayōḥ yat
jñānaṁkṣētrakṣētrajñau yēna jñānēna viṣayīkriyētē, tat jñānaṁ samyagjñānam iti
mataṁ abhiprāyaḥ mama īśvarasya viṣṇōḥ||
In this second verse of the thirteenth chapter, Lord Kr̥ ṣṇa presents the mahā-
vākyam, the central teaching of the upaniṣats, which happens to be the central
teaching of Bhagavad Gīta also. Mahā-vākyam being jīvātma-Paramātma aikya
bōdhaka vākyam; and here the word kṣētrajñam refers to jīvātma; and the word
mām refers to Paramātma. When Kr̥ ṣṇa says mām it refers to Himself as
Paramātma; therefore kṣētrajñam mām viddhi means jīvātmānam Paramātmānam
viddhi. And also Kr̥ ṣṇa clarified the meaning of jīvātma; in this context the word
jīvātma does not include the physical body of the individual; the jīvātma does not
include the subtle-body; the jīvātma does not include the causal-body; it only
refers to the sākṣi-caitanyam; which illumine these three bodies.
Therefore, śarīra-thraya-vilakṣaṇa śarīra-thraya-sākṣi-bhūta-caitanyam is called

kṣētrajña which is called tvāṁ pada lakṣyārthaḥ attained after bhāga-thyāga
lakṣaṇa. It is called bhāga-thyāga-lakṣaṇa because a part of jīvātma is excluded;
which part is excluded; careful; do not say caitanyam; the stūla-sūkṣma-kāraṇa-
idaṁ śarīraṁ part is excluded; and caitanyam part is retained.
Similarly, when we take the word mām Paramātmānam, there also we should
apply bhāga thyāga lakṣaṇa; Paramātma does not refer to the three śarīrams of

Paramātma; what are the three bodies of Paramātma; stūla-prapañca is one body
of Paramātma; sūkṣma-prapañca is another body of Paramātma; kāraṇa-prapañca
is the third body of Paramātma; you have to exclude prapañca-thrayam from
Paramātma; therefore, there also bhāga thyāga lakṣaṇa has to be applied.
That śarīra-thrayam excluded, prapañca-thrayam excluded; caitanyam retained;

that caitanyam is one and the same; there is no difference between them there is
not even part-whole-relationship; you should not say jīvātma-caitanyam is part of
Paramātma-caitanyam; very careful Paramātma-caitanyam does not have any part
because caitanyam is part-less.
The example is pot-space is seemingly the part of total-space we can say; but really
it is identical with total-space. Similarly, jīvātma is body-enclosed-Consciousness;
this enclosed-Consciousness is seemingly a part of Paramātma; but actually
kṣētrajñam mām viddhi.
Thus in this verse clean mahā-vākyam has been presented; and this mahā-vākyam
is not an incidental-teaching of the upaniṣats, because upaniṣat talks about many
things, including sr̥ ṣṭi also; according to vēdānta, sr̥ ṣṭi or creation is not an
important part of vēdānta.
Sr̥ ṣṭau tātparyam nāsti; Śaṅkarācārya repeatedly says. Thus there are portions in
vēdānta which are taught but it is not the main-teaching; whereas mahā-vākyam is
a teaching not like sr̥ ṣṭi; na tatparya rahitam but mahā-vākyam has got tātparyam
not only tātparyam; that is the central-tātparyam; not only central-tātparyam that
is the only tātparyam; Kr̥ ṣṇa wants to underline that. Don't take it like sr̥ ṣṭi.
And how to underline; in the second line Kr̥ ṣṇa says kṣētra-kṣētrajñayōr-jñānaṁ
yat jñānaṁ, tad-ēva-jñānam; this knowledge alone is worth calling knowledge; any
other knowledge does not come under jñānam.
So with this paragraph Śaṅkarācārya completes the commentary of this ślōka.

From the next paragraph he enters into a big enquiry to establish jīvātma-

Paramātma aikyam because it cannot be easily swallowed by a student because it

is against the experience. Anubhava-viruddhātvād and not only that, this teaching
is strongly refuted by other commentators of the Gīta. This teaching means the
aikyam-message is strongly refuted by other commentators; therefore,
Śaṅkarācārya feels an elaborate discussion is required on this topic. Therefore, the
discussion starts from the next paragraph; a big discussion which goes up to page
No.313. 13 pages of maha-vakya vicāram; very important.
ननु सवयक्षेत्रेिु एक एव ईश्वरः, न अन्र्ः तद्व्यनतररक्तः भोक्ता नवद्यते चेत्, ततः ईस्वरस्र् संसाररत्वं प्राप्तम्; ईश्वरव्यनतरेकेण वा
संसाररणः अन्र्स्र् अभावात् संसाराभावप्रसङ् गः । तचच उभर्मननष्टम्, बन्धमोक्षतिे तुिास्त्रानियक्र्प्रसङ् गात्,
प्रत्र्क्षाददप्रमाणनवरोधाचच ।
प्रत्र्क्षेण तावत् सुखुःखतिे तुलक्षणः संसारः उपलभ्र्ते; जगद्वै चचत्र्र्ोपलब्धेश्च धमायधमयननचमिः संसारः अनुमीर्ते । सवयमेतत्
अनुपपन्नमात्मेश्वरैकत्वे ॥
nanu sarvakṣētrēṣu ēka ēva īśvaraḥ, na anyaḥ tadvyatiriktaḥ bhōktā vidyatē cēt,
tataḥ īsvarasya saṁsāritvaṁ prāptam; īśvaravyatirēkēṇa vā saṁsāriṇaḥ anyasya
abhāvāt saṁsārābhāvaprasaṅgaḥ | tacca ubhayamaniṣṭam,
bandhamōkṣataddhētuśāstrānarthakyaprasaṅgāt, pratyakṣādipramāṇavirōdhācca |
pratyakṣēṇa tāvat sukhaduḥkhataddhētulakṣaṇaḥ saṁsāraḥ upalabhyatē;

jagadvaicitryōpalabdhēśca dharmādharmanimittaḥ saṁsāraḥ anumīyatē |
sarvamētat anupapannamātmēśvaraikatvē ||
In this two paragraphs big objection is raised by all the Dvaitins and viśiṣtādvaitins
and also other systems also because sāṅkhya, nyāya, yōga, vaiśēṣika all of them
are Dvaitins and they don't accept jīvātma-Paramātma-aikyam; except advaitam all
of them reject the aikyam; therefore, this is a general pūrva-pakṣa raised by all the
Dvaitins. What is that?
Nanu to raise an objection, ‘sarvakṣētrēṣu ēka ēva īśvaraḥ’; suppose there is only
one Īśvara in all the kṣētraṁs, all the bodies, na anyaḥ tad-vyatiriktaḥ and suppose
there is no jīvātma other than Paramātma in every body; suppose in every body
Paramātma alone is there; and there is no jīvātma at all other than the
Paramātma; tad-vyatiriktaḥ; Paramātma vyatiriktaḥ; Īśvara vyatiriktaḥ bhōktā na

vidyatē cēt; na should be connected here. Na anyaḥ bhōktā if there is no jīvātma

separate from Paramātma; then there will be two major problems.
First I will present the problem and then we will see the meaning of the word.
Jīvātma and Paramātma are well known for all āstikās. All the āstikās, all the
religious people who accept Īśvara, they know well that jīvātma is saṁsāri. It is
provable through śruti, yukti and anubhava; which the pūrva-pakṣi is going to
show that we are saṁsāri is evident through all pramāṇams. And from śāstram we
come to know that Īśvara cannot be a saṁsāri; if Īśvara is a saṁsāri, Īśvara cannot
be called Īśvara Himself and therefore, Īśvara is not a saṁsāri; nitya-muktaḥ; a
saṁsāri is also well known. So remember four words jīvaḥ, saṁsāri, Īśvara or
Paramātma-asaṁsāri. Now if you make jīvātma and Paramātma as equals, there
will be two-fold problems.
Suppose you take the equation as jīvātma is equal to Paramātma; you go from this
side; jīvātma is equal to Paramātma; and Paramātma is what: asaṁsāri.
Paramātma is equal to asaṁsāri according to advaitins. Jīvātma is equal to
Paramātma; and Paramātma is equal to asaṁsāri.
Therefore, A is equal to B; B is equal to C; therefore, A is equal to C; what will

happen; jīvātma will become asaṁsāri according to advaitins. Jīvātma is equal to
Paramātma; Paramātma is equal to asaṁsāri; therefore, jīvātma will be asamsāri.
Then what is the problem; it will contradict all our experience and logic; and not
only that; if jīvātma is asaṁsāri, not a saṁsāri, then the whole śāstram given by
Bhagavān will become waste. Can you understand?
If jīvātma is asaṁsāri the mōkṣa-śāstram given by Bhagavān will become

redundant and then śāstra will become redundant, one dōṣaḥ ; śāstra-vaiyartha
prasaṅgaḥ. Not only that, a Bhagavān who gives a useless-śāstram is wise or
otherwise?; a Bhagavān who takes all the trouble to give a śāstram which is
useless; Bhagavān will be proved non-wise; therefore, this is one problem. So what

is the problem? Jīvātma is equal to Paramātma Paramātma is equal to asaṁsāri

therefore, jīvātma is asaṁsāri; and if jīvātma is asaṁsāri, śāstra-vaiyartha dōṣaḥ
and īśvarasya asarvajñātvā dōṣaḥ ca bhavati. This is problem number one.
Suppose you approach the equation the other way round; Paramātma is equal to
jīvātma; jīvātma is equal to saṁsāri; Paramātma is equal to jīvātma; jīvātma is
equal to saṁsāri; therefore, apply the equation; A is equal to B; B is equal to C;
therefore A is equal to C; Paramātma will become saṁsāri That means Īśvara will
be proved saṁsāri.
So after studying, the śāstra what did we understand; not only we are samsāris,
there is one Bhagavān and what: He is also caught; saṁsāri. He is also caught in
the net of saṁsāri. If Īśvara is saṁsāri, He cannot be called Īśvara himself.
Whether you read the equation this way; jīvātma is Paramātma or whether you
read the equation the other way; Paramātma is jīvātma; either way it does not
become proper; and therefore, we cannot accept jīvātma-Paramātma-aikyam at
all; this ślōka cannot have this message.
You should interpret in some other way; what is the best interpretation; kṣētrajña
is also Īśvara; something like that; kṣētrajña is a part of Paramātma; you do
something or the other; don't take it as aikyam. Who says: Objectionists.
Now look at this; tadvyatiriktaḥ bhōktā na vidyatē cēt tataḥ īsvarasya saṁsāritvaṁ
prāptam. Īśvara is also the same as saṁsāri-jīvaḥ. Prāptam; this is one dōṣaḥ or
Īśvara vyatirēkēṇa vā saṁsāriṇaḥ anyasya abhāvat; this is the equation the other
way round jīvātma is equal to Paramātma; Paramātma is equal to asaṁsāri
therefore what will happen, Īśvara vyatirēkēṇa other than Īśvara, saṁsāriṇaḥ
anyasya abhāvāt; there is no saṁsāri-jīva at all; because He is Īśvara.
What will be the problem? Saṁsāra abhāva prasaṅgaḥ; all the jīvātmas are nitya-
mukta-Paramātma only. Therefore, saṁsāra-abhāva-prasaṅgaḥ.

Tacca ubhayaṁ-aniṣṭam both of them are unacceptable; both of them means

Īśvara being saṁsāri is also not acceptable; jīva being asaṁsāri is also not
acceptable. Īśvarasya-saṁsāritvam jīvasya-asaṁsāritvam ubhayam api aniṣṭam;
unacceptable, unwelcome.
And why unwelcome? Bandha-mōkṣa-tad-hētu-śāstrā-anarthākya-prasaṅgāt; so if

why aniṣṭam he does not explain both; Īśvara’s saṁsāritvam aniṣṭam; jīvā’s
asaṁsāritvam aniṣṭam he said; why Īśvara-saṁsāritvam is aniṣṭam; pūrva-pakṣi
does not explain; because it is evident; Īśvara being saṁsāri is unwelcome, why
pūrva-pakṣi does not say we have to add; if Īśvara is saṁsāri, Īśvara cannot be
Īśvara himself; that is the aniṣṭatvam.
Pūrva-pakṣi explains the second one; jīvā’s asaṁsāritvam is aniṣṭam; jīva

becoming jīva being not saṁsāri is not acceptable why because he says if jīva is
asaṁsāri, śāstra-anarthākya-prasaṅgāt; the mōkṣa-śāstram, vēdānta-śāstram why
the entire vēda-śāstram will become redundant if we are already liberated.
It is like carrying Coal to New Castle. Bhagavān carrying mōkṣa to the student who
is already muktaḥ. And what is the śāstram; and he explains the śāstram as
bandha-mōkṣa-tad-hētu-śāstram. Bandha-śāstram, the śāstra which talks about
bondage and its cause; mōkṣa the śāstra which talks about mōkṣa; and tad-hētu
and the hētu the means of mōkṣa; so cause of saṁsāra and the means of mōkṣa;
the śāstra which talks about all these topics will become redundant. That is one
dōṣaḥ.
And what is another dōṣaḥ ? If you say jīva is not asaṁsāri; that statement
contradicts all the pramāṇams; if you say jīva is asaṁsāri like Īśvara, then it
contradicts all the pramāṇams; sarva pramāṇa virōdhaḥ. What is sarva pramāṇa
virōdhaḥ? Jīvasya-asaṁsāritvam, sarva pramāṇa viruddham. Therefore, he says
pratyakṣādi-pramāṇa-virōdhācca; it is contradictory to pratyakṣādi virōdhaḥ; all
this happens, when: jīvātma-Paramātma aikyē; all these problems.

And that pūrva-pakṣi explains. Pratyakṣēṇa tāvat, if you analyse pratyakṣa-

pramāṇam, no jīva can claim I am asaṁsāri; I am muktaḥ; no jīva can claim I am
muktaḥ because right from getting up onwards he is continuously facing what? He
faces problem only. Bandha only; helplessness is one thing we experience every
day early morning; the maid who has to come and assist has failed to come
without giving notice is also helpless; driver takes leave without telling, helpless;
every moment we face helplessness; when jīva is so helpless, anīśaya śōcati
muhyamānaḥ; therefore he says sukha-duḥkha-tad-hētu-lakṣaṇaḥ saṁsāraḥ.
Sukham and duḥkham, pleasure and pain; and tad hētu and their cause; what is
the cause; the cause is puṇyam and pāpam; prārabdham; so the powerful
prārabdha-bondage which is called saṁsāraḥ upalabhyatē; upalabhyatē means
pratyakṣēṇa anubhūyatē; pratyakṣa pramāṇam reveals; in addition to bodily
discomfort; even when I claim asaṁsāri, there is back-pain; front-pains all these
pains are there; then there is anumāna-virōdha also. That he explains.
Jagad-vaicitrya-upalabdhē-ca we see differences in the entire creation; disparity; so

some jīvās have got health; some jīvās are born with diseases; some of them are
sick; some are healthy; even dog, there is one street dog with all kinds of diseases
and no one to take care of them; and there is another dog which has got sweater
and which drives in air-conditioned Benz with head and tongue out; so even
among dogs, there is difference. These differences cannot be created by
Bhagavān; because Bhagavān being impartial and Bhagavān cannot be the
cause for disparity; if Bhagavān is the cause of disparity, then Bhagavān will
become partial; therefore, for this disparity there must be a cause. And what must
be the cause; dharma and adharma cause must be there and that is called
saṁsāra.
Therefore, he says; jagat vaicitrya upalabhdē; vaicitṛyam means disparity; vicitṛasya
bhāvaḥ vaicitrayam; upalabhdē means we experiencing; this is the clue, hētu for

inference; for anumāna-pramāṇam you always require hētu; what is the hētu;
jagat vaicitṛyam is the hētu; like smoke is the hētu for inferring what; the invisible
fire. Similarly, disparity among people is the visible hētu for making the inference
of the invisible factor; what is the invisible-factor; which is sādhyam is dharma-
adharmāḥ can be inferred; puṇyam and pāpam can be inferred. That is why in our
culture if anybody is having good time we say he is puṇyvān. Puṇyam we cannot
see but we infer; once we infer puṇyam we can infer what; suddenly one day,
migraine, pāpam also. Therefore, dharma-adharma is inferred; and once you
inferred dharma-adharma; dharma-adharma-nimittaḥ-saṁsāraḥ api we can infer;
saṁsāra also which is caused by dharma and adharma. And you don't know which
time puṇya will fructify and which time pāpam will fructify; it is like the Damocles
sword; pāpam hangs above our head and we don't know when it will fall; that is
called saṁsāra, which can be inferred. Not only it is pratyakṣa-virōdhā not only it is
anumāna-virōdhā; it is śāstra virōdhā also. That we have to borrow from the
previous paragraph. Śāstram also looks upon jīva as saṁsāri only.
This is pūrva-pakṣi’s contention. Śāstram also looks upon jīva as saṁsāri only. And
śāstram is given by whom; it is Bhagavān and Bhagavān also looks upon jīva as
saṁsāri only. Who says? Very careful. It is said by pūrva-pakṣi. And how do you
know Bhagavān and śāstra are looking at jīva as saṁsāri only. You know the logic?
Because śāstram presents the means for getting out of saṁsāra. The very fact
śāstra gives the means for mōkṣa indicates that in the vision of śāstram we are all
samsāris only; if we are all saṁsāris; how can you talk about aikyam?
How can saṁsāri-jīvāḥ establish through these pramāṇams and asaṁsāri-Īśvara

be ever equal? Therefore, something is wrong in your interpretation. So ēvaṁ
sarvaṁ ētat anupapannam; all these improprieties are there; mainly śāstra-
vaiyartham and sarva pramāṇa virōdhaḥ; anupapannam when? When Ātma-
Īśvara-ēkatvē Ātma means jīvātma, Īśvara means Paramātma; ēkatvam means
aikyam. Therefore, remember mahā-vākyam word is used only by Advaitins.

Viśiśtadvaitam does not believe in mahā-vākyam and therefore, mahā-vākyams are

of lesser importance and they don't even use the word mahā-vākyam and it
conveys some other thing only; 'Tat tvāṁ asi' according to them is tasya-īśvarasya
tvāṁ-asi. Tasya-īśvarasya-tvāṁ-asi; you are God means you belong to God. You
are Paramātma means you are of Paramātma. Śaṣṭi vibhakti is the meaning
prathamā śaṣṭyrthē prathamā. Therefore, they don't believe in mahā-vākyam. Up
to this is primary pūrva-pakṣi; now Śaṅkarācārya will give his answer.
न; ज्ञानाज्ञानर्ोः अन्र्त्वेनोपपिेः
na; jñānājñānayōḥ anyatvēnōpapattēḥ
First Śaṅkarācārya gives a cryptic or terse answer which requires some

explanation. What is his terse answer; upapattēḥ; pūrva-pakṣi said anupapannam,
improper; Śaṅkarācārya says upapattēḥ; everything is proper. So na; na means na
anupapannam. There is no impropriety; upapattēḥ, there is propriety. Propriety in
what; Ātma-Īśvara-ēkatvē upapattiḥ asti. And therefore, upapattēḥ pañcami
vibhakthi hētuārthē pañcami, tasmad Ātma-Īśvara-ēkatvam na anupapannam is
the sādhyam.
What is the cryptic answer? He simply says because there are two things in the
world; jñānam and ajñānam; and these two things are different and in fact they
are opposites. There are two things; jñānam and ajñānam; and they are different
and opposite. Therefore, everything is proper. There are two things jñānam and
ajñānam; these two things are different; therefore, everything is ok. Now from this
cryptic answer we have to extract what Śaṅkarācārya’s intention is; that he himself
clarifies later but before going to that I would like to present Śaṅkarācārya’s vision.
He wants to say there is jñānam and ajñānam; knowledge and ignorance. Since
these two things are there, the entire humanity can be divided into two groups.
What are those two groups? Those who have knowledge and those who don't
have knowledge. What knowledge? Not chemistry and physics; Ātma-Īśvara-ēkatva

jñāninaḥ and ajñāninaḥ. Thus world-universe can be divided as two groups as

jñānis and ajñānis. As far as jñānis are concerned, the śāstra and the teaching is
redundant. So what you say is true. Śaṅkarācārya answers one particular problem
presented by the pūrva-pakṣi. Pūrva-pakṣi presented two problems; sarva-
pramāṇa-virōdhā and śāstra-vaiyarthyam. Śaṅkarācārya addresses śāstra-
vaiyarthyam. It is redundancy of śāstram; Śaṅkarācārya says: I agree with pūrva-
pakṣi that śāstram is redundant with regard to the jñānis. But śāstram is very
much useful with regard to the other group called ajñānis. Therefore, śāstram is
useful for ajñānis is his answer.
And if you analyse, in the entire humanity, majority will come under jñāni or
ajñāni?; majority will come under ajñāni group only. Therefore, śāstram is useful
for majority. Therefore, vaiyarthya-dōṣaḥ is not there.
Now the next question is: how do you say śāstram is useful for ajñānis? In fact, I
should give as homework. You are all such Advaaaaanced students! But I know
you know the answer; but you do not have time to do the homework; and
therefore I will give you the answer; what is that: that once I do not know jīvā-
Īśvara-aikyam; I do not know I am identical with asaṁsāri-Īśvara; I am going to
mistake myself. Ajñānam always leads to mistakes.
Our good old example, Vicāra Sāgara, also in Māṇḍūkya.
अननभश्चता र्िा रज्जुरन्धकारे नवकच्पपता ।

सपयधाराददभभभायवैस्तद्वदात्मा नवकच्पपतः ॥ १७॥
aniścitā yathā rajjurandhakārē vikalpitā |
sarpadhārādibhirbhāvaistadvadātmā vikalpitaḥ || māṇḍūkya kārikā 2.17||
Once I don't know aikyam I will see the difference; that means I will see Īśvara as
muktaḥ and I will mistake myself as saṁsāri. Thus every ajñāni has got imaginary
saṁsāra. Factually every jīvā is what: asamsāri-īśvara; but because of ajñānam,

every ajñāni jīva has got imaginary-saṁsāra; adhyasta-saṁsāraḥ; mithya-

saṁsāraḥ; anirvacanīya-kyāti-rūpa-saṁsāraḥ.
Therefore, Śaṅkarācārya says śāstra is useful for eliminating what; imaginary-

saṁsāra. Śāstra need not eliminate actual saṁsāra; that is not there; but śāstra is
required to eliminate imaginary-saṁsāra. Therefore, śāstra is not redundant.
Then the next question will be: Why should śāstra eliminate imaginary-saṁsāra;
after all it is imaginary. For that we answer imaginary-saṁsāra is actual-saṁsāra
during imagination. Remember, imaginary-snake is actual-snake at the time of
imagination. The imagining-person never knows it is imaginary. That is what I have
said in my favourite statement; for a dreamer, dream is not dream, in dream. The
word dream is known only to the waker. The word imaginary-saṁsāra is never
known to ajñāni. For him it is actual saṁsāra. We are saying because we are all
jñānis. So we say śāstra is required to eliminate saṁsāra, which is imaginary for
jñāni and actual for ajñāni; such an imaginary-saṁsāra, śāstra has to eliminate and
therefore śāstra is relevant.
The next question is how does śāstra eliminate imaginary-saṁsāra. How does
śāstra remove imaginary-saṁsāra. I want us to enjoy together. All these are known
to you. Imaginary-saṁsāra is removed by removing the cause of imagination. And
what is the cause of imagination; it is mistake. Why do you commit mistake?
Because of self-ignorance. Therefore, śāstra wants to say śāstra is relevant for
removing imaginary-saṁsāra; by removing the cause of the imaginary-saṁsāra;
which is ajñānam. Śāstra is relevant to remove ajñānam. And how does śāstra
remove ajñānam? It is only by one way; serving as pramāṇam, śāstra gives jñānam
and removes imaginary-saṁsāra. Once the imaginary-saṁsāra is removed, mōkṣa
is; we have to be careful in using words, we cannot say mōkṣa has come; we
cannot say mōkṣa is attained; we say mōkṣa is available for claiming, which is
already there in the form jīvātma-Paramātma-aikyam. Aikya-rūpēṇa mōkṣa asti.
And therefore, how does śāstra help and how does śāstra become relevant; śāstra

becomes relevant for ajñāni and śāstra helps ajñāni get jñānam; śāstra thus
provides jñāna-mārga.
And now Śaṅkarācārya wants to show that this is what the intention of śāstra is. He
wants to give śāstric support to all these things he said until now. First you have to
say that in the world there are two things, jnanam and ajñānam. Therefore in the
world there are two groups of people; Therefore for jñānis it is not relevant; for
ajñānis it is relevant. For ajñāni imaginary-saṁsāra is there; for removing that
ajñānam has to be removed. Therefore, jñānam is important. All these things
Śaṅkarācārya wants to give śāstric support. He says all these are not my
imagination; śāstra itself confirms my steps. How? Śaṅkarācārya says śāstra
glorifies jñānam; jñāna-mārga and jñāni. From that it is very clear that śāstra’s
primary aim is giving jñānam; removing-ajñānam; and removing saṁsāra; actual
or imaginary?; removing imaginary-saṁsāra. And even when imaginary-saṁsāra is
there; jīva is asaṁsāri-Īśvara only actually. Aikyam. Even when imaginary-saṁsāra
is there; jīva’s actual state is jīva is identical with asaṁsāri-Īśvara. And that is why
jñānam becomes important.
Only if saṁsāra is imaginary, jñānam can be glorified. Why? Imaginary-saṁsāra

alone can be removed by jñānam. Actual-saṁsāra cannot be removed by jñānam.
Imaginary-snake can be removed through knowledge; suppose there is an actual
cobra; you are in vēdāntic-mood, you take the torch light and go and take it; and it
will bite you nicely! Remember jñānam-glorification means saṁsāra is imaginary;
and actually I am asaṁsāri and therefore, I am identical with Īśvara. Not only
śāstra glorifies jñānaṁ, jñāna-mārga and jñāni; śāstram condemns all other
pursuits. Śāstram criticises all other pursuits; other than what; jñānam.
So karma-mārga , śāstra nindhā; upāsana-mārga , nindhā; all of them it criticises

and how does it criticise? By saying that all of them are ignorant. Why? In all other
mārgas you don't pursue knowledge. In all other mārga, since jñānam will not

come, one will be perpetuating ajñānam. Rituals will give jñānam or perpetuate
ajñānam, it will perpetuate ajñānam. Therefore, upaniṣat calls the rituals as avidyā.
All the activities including religious activities karma is avidyā; upāsana is avidyā; be
very careful; karma-yōga comes under jñāna-mārga. Upāsanā-yōga comes under
jñāna-mārga. Niṣkāma-karma and niṣkāma-upāsana will come under jñāna-mārga.
And all other karmās and upāsanas are not jñāna-mārga; and therefore, they
won’t give jñānam and therefore, they will perpetuate ajñānam. Therefore, all of
them are criticised by upaniṣat; therefore, what is the conclusion; you have to see
several steps; śāstra glorifies jñānam and therefore, saṁsāra has to be imaginary;
if saṁsāra is imaginary what must be actual; asaṁsāra must be a fact.
Therefore, factually who am I? I am asaṁsāri and Īśvara is what? Asamsāri;

therefore, both of them are one and the same. What is wrong in aikyam? A very
long route it is. That is what Brahmasūtra begins with. It is adhyāsa-bhāṣyaṁ. This
is adhyāsa-bhāṣyam only. Now Śaṅkarācārya quotes left and right as to how vēdas
glorify jñāna-mārga; jñānam and jñāni. Vēdānta criticises all other pursuits and
ajñānam. Look at the Quotations; starts from the next paragraph. The entire page
is quotation. Next page 301 and up to last one paragraph; it is only quotation-
mayam. All to show that saṁsāra is imaginary.
Hari Om

374 Verse-13.02
Page 300; bhāṣyam 3rd paragraph.
Verse 13.02 Bhāṣyam continued.
प्रत्र्क्षेण तावत्सुखुःखतिे तुलक्षणः संसारः उपलभ्र्ते; जगद्वै चचत्र्र्ोपलब्धेश्च धमायधमयननचमिः संसारः अनुमीर्ते । सवयमेतत्
अनुपपन्नमात्मेश्वरैकत्वे ॥ न; ज्ञानाज्ञानर्ोः अन्र्त्वेनोपपिेः
pratyakṣēṇa tāvatsukhaduḥkhataddhētulakṣaṇaḥ saṁsāraḥ upalabhyatē;

jagadvaicitryōpalabdhēśca dharmādharmanimittaḥ saṁsāraḥ anumīyatē |
sarvamētat anupapannamātmēśvaraikatvē || na; jñānājñānayōḥ
anyatvēnōpapattēḥ
Commenting upon the 2nd verse of thirteenth chapter; kṣētrajñaṁ cāpi māṁ
viddhi, Śaṅkarācārya points out that this is a mahā-vākya ślōka and it reveals
jīvātma-Paramātma aikyam. And of course when we use the word jīvātma, the
kṣētrajñaḥ; we have to apply the bhāga-thyāga-lakṣaṇa and come to the sākṣi-
Caitanyam. And that jīvātma is identical with Īśvara or Paramātma. And Īśvara also
refers to the sākṣi-Caitanyam only. And after establishing jīvātma-Paramātma-
aikyam, now Śaṅkarācārya has entered into a elaborate enquiry; because this
jīvātma-Paramātma-aikyam is challenged by so many other interpreters of the
Gīta. And other darśanams also questioned this; and this being the central
teaching of the Vēdānta, Śaṅkarācārya wants to refute the pūrva-pakṣa and
establish the aikyam.
Pūrva-pakṣa was introduced in the first three paragraphs; which we completed in

the last class.
And pūrva-pakṣi objected to the aikyam by giving four main arguments;

the first argument is sarva pramāṇa-virōdhaḥ; aikyam is opposed to all
pramāṇams; pratyakṣam, anumānam and śāstram.

And the second objection is if jīvātma and Paramātma are identical, Paramātma or
Īśvara also will become a saṁsāri like jīvātma. īśvarasya samsāritva āpattiḥ.
And this is a dōṣaḥ because if Īśvara is a saṁsāri, Īśvara cannot be called Īśvara
itself.
And the third pūrva-pakṣi is the jīvātma also will become asaṁsāri like Īśvara; if
both of them identical, jīvātma also will become asaṁsāri like Paramātma. This is
also not acceptable.
And the fourth objection is the extension of the third; and that is if jīvātma-
Paramātma-aikyam is accepted; Paramātma being asaṁsāri and jīvātma also will
be an asaṁsāri that is muktaḥ; if jīvātma is already muktaḥ; all the mōkṣa-śāstram
will become redundant. Thus the fourth argument mōkṣa-śāstra vaiyarthya āpattiḥ.
These are the four objections raised by the pūrva-pakṣi.
And Śaṅkarācārya starts his answer with a cryptic sūtra-bhūta-vākyam. Na,

jñānājñānayōḥ anyatvēnōpapattēḥ which I introduced in the last class. In this
portion Śaṅkarācārya is primarily answering the fourth objection. The fourth
objection is śāstram will become redundant if jīvātma is already liberated.
Liberated jīvātma won’t require śāstram; therefore, śāstra vaiyarthyam. If śāstra is
redundant and Īśvara also will be unwise because Īśvara gives useless-śāstram and
Īśvara also will be sarvajñātvām prasaktiḥ. And this pūrva-pakṣa is answered; and I
summarized the answer being important; I am putting in nutshell; Śaṅkarācārya
points out that the universe has got two things we have to note jñānam and
ajñānam. Jñānam means aikyam and ajñānam means ignorance of this aikyam.
So aikya-jñānam and aikya-ajñānam two things are there; therefore, the humanity
also can be grouped into two groups; those with jñānam, jñānis and those with
ajñānam, ajñānis. And of course the jñāni group will be invariably small and ajñāni
group will be a bulk, big one. Śaṅkarācārya accepts that for the jñāni group this
śāstra will be redundant only. Jñāni viṣayē śāstra vaiyarthyam asmābhiḥ
ubhagamyatē. And this dōṣaḥ , that is the redundancy of the śāstra with regard to

jñāni, should not be considered a dōṣaḥ because this dōṣaḥ is common to all
darśanams. That Śaṅkarācārya does not mention here; but we can add. That śāstra
is redundant for a jñāni cannot be considered as a special-dōṣaḥ because it is a
condition which is applicable to all mōkṣa-śāstrams.
Why; you can understand because any mōkṣa-śāstram will be relevant for whom; a
saṁsāri and how long it will be relevant; until they use the śāstram and become
mutkaḥ and after becoming muktaḥ the mōkṣa-śāstram will be relevant or
irrelevant?; mōkṣa-śāstram will be redundant, whether it is dvaitaṁ, viśiṣṭādvaitam

or sāṅkhya etc. viśiṣṭādvaitam-śāstram will be redundant for those who have
followed viśiṣṭādvaitam and become muktaḥ; according to they themselves; not
regarding us. viśiṣṭādvaitam is mōkṣa-śāstram and once they have attained mōkṣa,
for them that śāstra would be redundant. For the saṅkya people also, saṅkya-
śāstram would be redundant for a person who has attained liberation by following
saṅkya -śāstram. Any means will be redundant after using the means and getting
the end. Medicine is redundant after using the medicine and getting cured of the
disease. Therefore, when this is the universal law, how can you specially talk about
śāstra-vaiyarthya dōṣaḥ in advaita only. It is a universal common thing.
Even though śāstra-vaiyarthya-dōṣaḥ is there with regard to jñānis, śāstram is

relevant for the ajñānis. Why? Even though ajñānis are also identical with Īśvara
and therefore, they are also really liberated; ajñānis have got adyasta-saṁsāra;
because of ignorance, they have superimposed saṁsāra on themselves which is
called adyasta-saṁsāra or saṁsāra-abhāsa. And sāstram is relevant for removing
adhyastha-saṁsāra; mithya-saṁsāra. And we should always remember mithya-
saṁsāra is mithya-saṁsāra; only for a jñāni; for an ajñāni, mithya-saṁsāra is not
mithya-saṁsāra, for an ajñāni, mithya-saṁsāra is as good as sathya-saṁsāra
because he does not know it is mithya-saṁsāra. If an ajñāni knows mithya-
saṁsāra as mithya-saṁsāra, it would be as good as sathyam and therefore,

śāstram has to eliminate the mithya-saṁsāra for the ajñāni group; and therefore,
śāstram is relevant.
And how does śāstram remove the mithya-saṁsāra? It is very simple; mithya-
saṁsāra is adhyāsa caused by ajñānam; which ajñānam; jīvātma-Paramātma-aikya
ajñānam; and therefore, śāstram removes the ajñānam through mahā-vākya; and
by removing ajñānam, jñānam removes the adhyasta-saṁsāra also. And therefore,
the main purpose of śāstram in general and mōkṣa-śāstram in particular is jñānam
alone. That is why Śaṅkarācārya śāstram glorifies jñāna-mārga, jñānam and jñānis.
Śāstram always condemns ajñānam and ajñānis. Not only śāstra condemns
ajñānam and ajñānis, śāstra condemns every pursuit other than jñānam. Even the
pursuit of dharma, artha, kāma, karma-mārga and upāsana -mārga, all of them;
śāstra strongly criticises to such an extent and śāstra calls them avidyā itself.
Karma is avidyā; śāstra names andham tama praviśanti yē avidyām upāsatē.

Karma is called avidya; upāsana is called avidyā; and therefore, karma-mārga is
called avidyā-mārga; upāsana -mārga is called avidyā mārga; śāstra condemns all
of them.
But we should be very careful; karma is avidyā; while karma-yōga is called jñāna-
mārga only; upāsana-yōga also will come under jñāna-mārga only. But karma and
upāsana, śāstra criticises and therefore, it is very clear; jñānam is the goal of
śāstram; and by jñānaṁ, śāstra removes adhyastha-saṁsāra and since saṁsāra is
only adhyāsa, the fact is that we are all the time asaṁsāris only and therefore,
jīvātma-Paramātma-aikyam stands.
And therefore, there is no dōṣaḥ at all. This is Śaṅkarācārya’s approach and

therefore, he gives several quotations to show how jñāna-sthuti and ajñāna-
nindhā. Jñāna-sthuti and ajñāna-nindhā means saṁsāra is adhyāsaḥ. Only then
jñānam can be glorified. Only if the rope-snake is mithya, rope-jñānam can be

glorified because rope-jñānam alone can remove rope-snake, nothing else. We

have quotations from the next paragraphs which go up to the next page middle
indicating its importance.
‘दरू मेते विपरीते विषूची अविद्या या च विद्येतत ज्ञाता’ (क. उ. १ । २ । ४) । तिा तर्ोः नवद्यानवद्यानविर्र्ोः
फलभेदोऽनप नवरुिः ननर्दंष्टः — ‘श्रेयश्च प्रेयश्च’ (क. उ. १ । २ । २) इनत; नवद्यानविर्ः श्रेर्ः, प्रेर्स्तु अनवद्याकार्यम् इनत ।
dūramētē viparīta viṣūcī avidyā yā ca vidyēti jñātā’ (ka. u. 1 | 2 | 4) | tathā tayōḥ

vidyāvidyāviṣayayōḥ phalabhēdō:'pi viruddhaḥ nirdiṣṭaḥ — śrēyaśca prēyaśca’ (ka.
u. 1 | 2 | 2) iti; vidyāviṣayaḥ śrēyaḥ, prēyastu avidyākāryam iti |
First he takes up the Kaṭhōpaniṣat quotation; ch.1.ii.4] dūramētē viparītē viṣūcī;

viṣūcī means mārga-dvayam; srēyō-mārgaḥ otherwise called jñāna-mārgaḥ and
prēyō-mārgaḥ, otherwise called karma-mārgaḥ; viṣūcī means jñāna-karma-
mārgayōḥ; dūramētē viparītē they are far distant; they are far remote; in short
diagonally opposite.
And because they are diagonally opposite, their names are avidyā ya ca vidyēti
jñātā; jñāna-mārga is called vidyā; and karma-mārga and upāsana-mārgas are
called avidyā; why, because they perpetuate the Self-ignorance; they don't
produce Self-ignorance; they are not themselves ignorant; but they maintain Self-
ignorance.
And Śaṅkarācārya explains tathā ca accordingly, tathā tayōḥ vidyāvidyāviṣayayōḥ,

their subject-matters of vidyā and avidyā; i.e., jñāna-mārga and karma-mārga
phalabhēdō:'pi viruddhaḥ; the consequences are also diagonally opposite.
nirdiṣṭaḥ, presented in Kaṭhōpaniṣat srēyaḥ prēyaḥ ca iti; jñāna-mārga will lead to
mōkṣa; whereas karma mārga, prēyō-mārga will lead to dharma artha kāma; and
dharma may lead to svarga; which upaniṣat points out; svarga is also saṁsāra.
इष्टापूतं मन्र्माना वररष्ठं

नान्र्चरे र्ो वेदर्न्ते प्रमूढाः ।
नाकस्र् पृष्ठे ते ईसुकृतेऽनुभूत्वेमं
लोकं हीनतरं वा नविन्न्त ॥ Muṇḍaka I .2.१०॥

iṣṭāpūrtaṁ manyamānā variṣṭhaṁ

nānyacchrēyō vēdayantē pramūḍhāḥ |
nākasya pr̥ṣṭhē tē īsukr̥tē:'nubhūtvēmaṁ
lōkaṁ hīnataraṁ vā viśanti || Muṇḍaka 1.2.10||
They consider rituals are great taking the yējamanās to heaven; these fools, not
even fools; pramūdās, the specialist-fools do not know that; after enjoying svarga-
lōka they will come back to earth or they may go to even lower lōkas. Thus strongly
condemns vēdic rituals as well as higher lōkas. Therefore prāyaḥ ca iti.
On the other hand, vidyā viṣayaḥ srēyaḥ; the subject matter and the result of vidyā
is srēyaḥ, mōkṣaḥ, sōkha-mōhau-jagadi, attaining jñānam one gives sōkha-mōha
saṁsāra it is glorified. Prēyaḥ tu avidyā-kāryam or svargadi-lōkas dharma artha
kāmas in general.
तिा च व्यासः — ‘द्वाविमािथ पन्थानौ’ (मो. ध. २४१ । ६) इत्र्ादद, ‘इमौ द्वावेव पन्िानौ’ इत्र्ादद च । इह च द्वे ननष्ठे
उक्ते ।
tathā ca vyāsaḥ — ‘dvāvimāvatha panthānau’ (mō. dha. 241 | 6) ityādi, ‘imau

dvāvēva panthānau’ ityādi ca | iha ca dvē niṣṭhē uktē |
Tathā ca vyāsah; Vyāsacārya has clarified in the Mahābhāratham which is

considered to be pañca-mahā-vēda. Mahābhāratham also tells this. And what is
that quotation. Dvāu imāu atha panthānau’, there are two mārgas, karma-mārga
and jñāna-mārga. They are separated. In fact karma-mārga and jñāna-mārga
means karma-mārga will be what; avidyā-mārga. Like Swamiji says, when ‘this’ is
dharma-darśanam, what will be the other; has someone to say that; adharma-
darśanam; Therefore once you say that one is karma-mārga and the other is
jñāna-mārga; karma falls within ajñānam is very very clear. So dvau imau atha
panthanau; pantha means mārgaḥ. Mahābhāratham, Śanti parva.

And again imau dvāvēva panthānau ityādhi. This also must be Mahābhāratham, we
are not sure of the quotation reference. After ityadi ca, there must be a full stop.
Iha ca is a separate sentence; iha ca dvē niṣṭhē uktē; iha ca means in this
Bhagavad Gīta also two lifestyles were pointed out: and they were
लोकेऽत्स्मन् नद्वनवधा ननष्ठा पुरा प्रोक्ता मर्ानघ ।

ज्ञानर्ोगेन साङ् ्र्ानां कमयर्ोगेन र्ोनगनाम् ॥ ३-३॥
lōkē:'smin dvividhā niṣṭhā purā prōktā mayānagha |

jñānayōgēna sāṅkhyānāṁ karmayōgēna yōginām || 3-3||
अनवद्या च सह कार्ेण हातव्या इनत श्रुनतस्मृनतन्र्ार्ेभ्र्ः अवगम्र्ते । श्रुतर्ः तावत् — ‘इह चेदिेदीदथ सत्यमस्तत न
चेददहािेदीन्महती विनविः’ (के. उ. २ । ५) ‘तमेिं विद्वानमृत इह भितत । नान्यः पन्था विद्यतेऽयनाय’ (तै. आ. ३ ।
१३) ‘विद्वान्न विभेतत कुतश्चन’ (तै. उ. २ । ९ । १) । अनवुिस्तु — ‘अथ ततय भयं भितत’ (तै. उ. २ । ७ । १),
‘अविद्यायामन्तरे िततमानाः’ (क. उ. १ । २ । ५), ‘ब्रह्म वेद ब्रह्मैव भवनत’ ‘अन्योऽसािन्योऽहमतमीतत न स िेद यथा
पशुरेिं स दे िानाम ्’ (िृ. उ. १ । ४ । १०) आत्मनवत् र्ः ‘स इदं सिं भितत’ (िृ. उ. १ । ४ । १०); ‘यदा चमतित ्’ (श्वे. उ. ६
। २०) इत्र्ाद्याः सहस्रिः ।
avidyā ca saha kāryēṇa hātavyā itiśrutismr̥tinyāyēbhyaḥ avagamyatē | śrutayaḥ

tāvat — iha cēdavēdīdatha satyamasti na cēdihāvēdīnmahatī vinaṣṭiḥ’ (kē. u. 2 | 5)
‘tamēvaṁ vidvānamr̥ta ihabhavati | nānyaḥ panthā vidyatē:'yanāya’ (tai. ā. 3 | 13)
vidvānna bibhēti kutaścana’ (tai. u. 2 | 9 | 1) | aviduṣastu — atha tasya bhayaṁ
bhavati’ (tai. u. 2 | 7 | 1), avidyāyāmantarē vartamānāḥ’ (ka. u. 1 | 2 | 5), ‘brahma
vēda brahmaiva bhavati’ anyō:'sāvanyō:'hamasmīti na sā vēda yathā paśurēvaṁ
sadēvānām’ (br̥. u. 1 | 4 | 10) ātmavit yaḥ sā idaṁ sarvaṁ bhavati’ (br̥ u. 1 | 4 | 10);
yadā carmavat’ (śvē. u. 6 | 20) ityādyāḥ sahasraśaḥ |
śrutayaḥ tāvat; all these quotations are for what purpose; you should carefully
note; vēda always glorifies jñāna-mārga, jñānam and jñāni. Therefore, saṁsāra has
to be adhyāsaḥ; we are all asamsāris by nature. This is the purpose. First
glorification of jñānam ‘iha cēdavēdīdatha satyamasti na cēdihāvēdīnmahatī

vinaṣṭiḥ’ (kē. u. 2 | 5) life will become meaningful only if Self-Knowledge is
attained. Otherwise the loss is Infinite.

Then ‘tamēvaṁ vidvānamr̥ ta iha bhavati | nānyaḥ panthā vidyātē:'yanāya’; here

the reference is given of Nṛsiṁha-pūrva-tapani and śvētasvarathara Upaniṣaṭ. But
both these sentences are available in Puruṣa-Sūktaṁ, which is very popular. Only
the one who knows Paramātma attains liberation. And other than this knowledge,
there is no other means for mōkṣa. What better clearer sentence you require;
karma cannot give mōkṣa; upāsana cannot give mōkṣa; jñānam alone can give
mōkṣa. Not any other jñānam; taṁ vidvān; taṁ means Paramātma;
paramātmanam kathaṁ vidvān; ēvaṁ vidvān, Paramātma should be known in this
manner; in which manner; that Paramātma is jīvātma. Ajāyamānaḥ bahuda
vijāyatē; Paramātma as though becomes jīvātma; in fact Paramātma is always the

same only.
Then vidvān na bibhēti kutaścana’ (Tai. u. 2 | 9 | 1). Wise person alone will get out
of the sense of insecurity, which is the definition of saṁsāra. Insecurity is saṁsāra.
And that will not be there for a wise-person. Then aviduṣah tu; the ignorant people
are criticised also. How, ‘atha tasya bhayaṁ bhavati’ (tai. u. 2 | 7 | 1), they will
ever feel insecure. Fear cannot be avoided. Aviduṣah is śaṣṭi-vibhakti; because in
the quotation, tasya is there. Sankaracharya puts it in śaṣṭi.
Then ‘avidyāyāmantarē vartamānāḥ; Kaṭhōpaniṣat and Mundaka also is there;
अनवद्यार्ामन्तरे वतयमानाः
स्वर्ं धीराः पच्डितंमन्र्मानाः ।
दन्िम्र्माणाः पररर्न्न्त मूढा
अन्धेनैव नीर्माना र्िान्धाः ॥ क.१.२.५॥
avidyāyāmantarē vartamānāḥ
svayaṁ dhīrāḥ paṇḍitaṁmanyamānāḥ |
dandramyamāṇāḥ pariyanti mūḍhā
andhēnaiva nīyamānā yathāndhāḥ || Kathā. 1.2.5||
all beautiful slokas criticising karma itself as ignorance. Be careful; whenever we

say karma is criticised, we should remember, karma-yoga is never criticised. After
listening to this, do not drop your karma, karma should continue, the criticism is

only of the attitude, do not drop the karma; drop your wrong-attitude; continue
the karma, replace sakāma with niṣkāma-karma. Instead of family-centric prayers,
let it be universe-centric prayers. Never to drop the rituals; rituals are important.
Therefore avidyāyāmantarē vartamānāḥ; sākama-karma is condemned.
And then ‘brahma vēda brahmaiva bhavati’. In fact this quotation is in wrong
place; aviduṣastu; in that list; it should not be there; you have to put it in the
previous list; glorification of wise-person and wisdom. So this is from Mundaka
Upaniṣat; knower of Brahman becomes Brahman and we say knower of Brahman
does not become Brahman; discovers he is Brahman.
Next quotation is from Br̥ hadāraṇyakōpaniṣat 1.4.10, very important one, anyah
aso anyah asmīti, the previous sentence is not quoted here; you have to note it;
yah anyan devatam upasthe; upasana-nindah; in Br̥ hadāraṇya (br̥. u. 1 | 4 | 10).
This mantra says the one who practices upāsana thinking the upāsya-dēvatā is
different, I-the-upāsakaḥ am different; the one who practices this bhēda-bhāvana
upāsana, saḥ na vēda, he does not know and he is ajñāni; dēvanam-paśuḥ. So he is
a paśu means the one who carries oblations to the dēvas. It is figurative-
expression like donkey carrying the load; these people are like donkeys and horses
carrying the load to dēvatās as offerings. It is a very strong criticism. Again
upāsana is condemned and not upāsana-yōga; careful.
On the other hand, Śaṅkarācārya again comes back to jñāni; Ātmavit yaḥ; Ātma
vidyāḥ you have to split it as Ātma vid yaḥ. The one who is the knower of Ātma is
saḥ idaṁ sarvaṁ bhavati. Brahmaḥ va idaṁ agra acit tad ātmanam ēvavet Aham
brahma asmiti tasmat tat sarvaṁ abhāvat [Br. U; 1.4.10]; that is here paraphrased;
the exact quotation is not there but the idea is there. So he becomes Paramātma.
And the next quotation from the Śvētāśvatarōpaniṣat; my favourite quotation;

yadā carmavat (śvē. u. 6 | 20). So you can get mōkṣa without knowledge under a
special condition; like OBC; SC, ST ; you should have a special concession; by

doing a job; and if you get the concession; you will get mōkṣa without advaita-
jñānam. And what is the condition; you have to roll the blue sky, from one-side to
the other; you have to go one-edge of the earth and start rolling the sky; and
present it in front of the Lord like a mattress. And the day you do that, you will get
mōkṣa without jñānam. What does it mean; you cannot roll the sky and therefore,
advaita-jñānam is compulsory to gain mōkṣa is the strong message conveyed here
in this ślōka. So yada carmavat ākāśam vēṣṭa iṣyanti mānavāḥ; tada dēvam
avijñāya; duḥkhasyanthō bhaviṣyati.
And having given so many quotations, Śaṅkarācārya says I have got sahasraśaḥ;
thousands of quotations and you don't have time; therefore, I am not quoting any
more quotations. Continuing.
स्मृतर्श्च— ‘अज्ञानेनािृतं ज्ञानं तेन मुह्यस्न्त जन्तिः’ (भ. गी. ५ । १५) ‘इहै ि तैस्जततः सगो येषां साम्ये स्तथतं मनः’
(भ. गी. ५ । १९) ‘समं पश्यन ् दह सितत्र’ (भ. गी. १३ । २८) इत्र्ाद्याः ।
smr̥tayaśca— jñānaṁ tēna muhyanti jantavaḥ’ (bha. gī. 5 | 15) tairjitaḥ sargō yēṣāṁ
sāmyē sthitaṁ manaḥ’ (bha. gī. 5 | 19) paśyan hi sarvatra’ (bha. gī. 13 | 28) ityādyāḥ
|
Smr̥ tayaśca there are equal number of smṛti-vākyams also. Śaṅkarācārya takes
Bhagavad Gīta vākyam here [ch.5 verse 15]
नादिे कस्र्चचत्पापं न चैव सुकृतं नवभुः ।

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्न्त जन्तवः ॥ ५-१५॥
nādattē kasyacitpāpaṁ na caiva sukr̥taṁ vibhuḥ |
ajñānēnāvr̥taṁ jñānaṁ tēna muhyanti jantavaḥ || 5-15||
इहैव तैर्जंतः सगो र्ेिां साम्र्े च्स्ितं मनः ।

ननदोिं नह समं ब्रह्म तस्माद् ब्रह्मभण ते च्स्िताः ॥ ५-१९ ॥
ihaiva tairjitaḥ sargō yēṣāṁ sāmyē sthitaṁ manaḥ |
nirdōṣaṁ hi samaṁ brahma tasmād brahmaṇi tē sthitāḥ || 5-19 ||

समं पश्र्न्न्ह सवयत्र समवच्स्ितमीश्वरम् ।

न नहनस्त्र्ात्मनात्मानं ततो र्ानत परां गनतम् ॥ १३-२८॥
samaṁ paśyanhi sarvatra samavasthitamīśvaram |
na hinastyātmanātmānaṁ tatō yāti parāṁ gatim || 13-28||
So, in all these ślōkas, Kr̥ ṣṇa clearly says jñānam alone will remove saṁsāra; even
though so many slōkās are clearly there; but still people enter into big debate;
Gīta’s-essence is what: jñānam or Bhakti or Karma. What to do? Even though vēda
has very clearly said carmavat ākāśam and all; na karmaṇa na prajaya danēna
thyāgēna [ajñāna thyāgēna] naikē amṛtatva mānasuḥ; vēda emphaises jñānam and
Gīta is vēdasāraḥ; and Gīta also emphasizes jñānam; in spite of all these things
people are debating Gīta is jñāna-pradhāna or bhakti-pradhāna and karma-

pradhāna or śaraṇagathi-pradhāna and they take sarva dharman parithyatha and
they say śaraṇāgathi is the sāra. Śaṅkarācārya’s blood boils and śaraṇāgathi
means what: jñānam alone is śaraṇāgathi; we will see this it in the eighteenth
chapter; 66th verse; (we do not know when it will come); there He says there is no
śaraṇāgathi other than jñānam. And through jñānam one attains mōkṣa. When it is
very clear, people argue about it; that is surprising. Therefore, jñānam alone is
glorious.
Śaṅkarācārya has given śruti-pramāṇam as also the smṛti-pramāṇam. Now

Śaṅkarācārya takes up anumāna and nyāya-pramāṇam taken from Mahābhārata.
न्र्ार्तश्च — ‘सपातन्कुशाग्रास्ि तथोदपानं ज्ञात्िा मनुष्याः पररिजतयस्न्त । अज्ञानतततत्र पतस्न्त केतचज्ज्ज्ञाने फलं
पश्ययथावितशिम ्’ (मो. ध. २०१ । १७) ।
nyāyataśca — ‘sarpānkuśāgrāṇi tathōdapānaṁ jñātvā manuṣyāḥ parivarjayanti |

ajñānatastatra patanti kēcijjñānē phalaṁ paśyayathāviśiṣṭam’ (mō. dha. 201 | 17) |

In this ślōka taken from Mahābhāratam, Vyāsācārya gives the anvaya-vyatirēka

logic. In the presence of ajñānam, there is problem and in the absence of ajñānam
there is no problem; therefore, ajñānam alone is the cause of saṁsāra. Absence of
ajñānam or jñānam alone is the cause of mōkṣa. Ajñana sattvē saṁsāra sattvam,
ajñāna-abhāvē saṁsāra-abhāvaḥ, tasmad ajñānam ēva; or you can put reverse;
jñāna-sattvē mōkṣa sattvam, jñāna-abhāvē mōkṣa-abhāvaḥ. Jñanam is
emphasised.
So sarpānkuśāgrāṇi tathōdapānaṁ; Vyāsācārya takes a very very practical

situation. When we walk on the road if at all if we get into an accident or fall on the
road or hit against something, and then he does not come to the class. He says I
fell down. There was a curb, I did not see. Or some slippery water was there I did
not see. What is the common factor; is with eye or without eye; I did not know
there was a curve; I did not know a cyclist was coming. Always ignorance alone
causes all the problems in our journey; life’s journey also is a problem as long as
you are ignorant; paśyan api cana paśyati mūdaḥ. That is the ślōka.
So sarpān; sarpān means snakes; kuśāngrāṇi, sharp blade of grass or sharp tips of
the grass; tathā udapānam; udapānam means well; blind-will; or even bore-well;
we read in the news paper, children falling into the well; jñātvā; as long as you
know they are there; here we are not talking about Ātma-jñānam; as an example
you do not know those things are there; if you know they are there; manuṣyaḥ
parivarjayanti, you will avoid falling into that.
And that is why there is a beautiful subhāṣita ślōka:
दृनष्टपूतं न्र्सेत्पादं वस्त्रपूतं जलं नपबेत् ।

सत्र्पूतां वदे द्वाचं मनः पूतं समाचरेत् ।
dr̥ṣṭipūtaṁ nyasētpādaṁ vastrapūtaṁ jalaṁ pibēt |
satyapūtāṁ vadēdvācaṁ manaḥ pūtaṁ samācarēt |

Before you place foot somewhere you please purify that place. If I have to sanctify
that place, all the time before I place, before I step somewhere, you may wonder
how is it possible, I have to carry water everywhere; how can we follow such
discipline; it is not possible; you have to sanctify with what: your dr̥ ṣṭipūtaṁ.
Sanctify with your dr̥ ṣṭi. It is a figurative expression; it means walk carefully. It is a
very simple advice. You look before placing your foot; all the problems are because
of that; and especially when we get old we should be more careful because all the
bones are already sounding. Once you fall, very difficult to get out of problem. It is
very difficult to avoid fracture. dr̥ ṣṭipūtaṁ nyasētpādaṁ; why, dr̥ ṣṭi abhāvē,
ajñānam. That is the problem of fracture. Therefore, jñātvā, manuṣyāḥ
parivarjayanti; instead of dr̥ ṣṭva, Vyāsācārya uses the word jñātvā to indicate that
jñānam is important.
This is vyatirēka. First portion is vyatirēka; ajñāna-abhāvē parivarjayanti; when

there is no ignorance, there is jñānam; you avoid fall. Whereas ajñāna-sattvē, when
there is ignorance, tatra padanti kēcid; people fall into the well or over the snake
or kuśagrāni; kēcid; with that sentence is over. Now the conclusion is given; jñanē
viśiṣtam phalam paśya; may you see the benefit of knowledge at all levels. Jñānam
is beneficial at all levels; At all levels, ajñānam causes problem. When there is a
legal-problem, legal-knowledge will be very useful. That is why we go to the
lawyer. When it is a medical issue, ajñānam is the problem; that Jñānam gives us
the benefit. Therefore, jñanē, sarva vishaya jñanē. Viśiṣṭam phalam paśya, may you
see the specific result. Here the word tathā is given and there is another reading
yathā and yathā is a better reading and yathā means yathāvad which means
properly. May you properly see the special benefit of knowledge in various fields.
And that is why we say knowledge is the greatest wealth. Vidyā danam sarva danāt
pradhānam. Continuing.
तिा च दे हाददिु आत्मबुद्धिः अनवद्वान् रागद्वे िाददप्रर्ुक्तः धमायधमायनुष्ठानकृत् जार्ते चिर्ते च इनतअवगम्र्ते;
दे हाददव्यनतररक्तात्मदर्िंनः रागद्वे िाददप्रहाणापेक्षधमायधमयप्रवृत्त्र्ुपिमात् मुचर्न्ते इनत न केनचचत् प्रत्र्ा्र्ातुं िक्र्ं न्र्ार्तः ।

tathā ca dēhādiṣu ātmabuddhiḥ avidvān rāgadvēṣādiprayuktaḥ

dharmādharmānuṣṭhānakr̥t jāyatē mriyatē ca iti avagamyatē;
dēhādivyatiriktātmadarśinaḥ rāga-dvēṣādi-prahāṇāpēkṣa-dharmādharma-pravr̥tty-
upaśamāt mucyantē iti na kēnacit pratyākhyātuṁ śakyaṁ nyāyataḥ
By quoting the Mahābhārata ślōka, Śaṅkarācārya gave the example of any worldly
knowledge itself and now he applies the knowledge to the spiritual field also.
Jñānam is important in worldly-matters as also spiritual-field; tathā ca to explain
this in parā-vidyā; spiritual-knowledge dēhadiṣu Ātma buddhiḥ avidvān; how the
problems start; we know the steps: the first problem is avidvān; every jīvātma is
born with all ignorance. Not all types of ignorance and it includes Self-ignorance
also; and it is universal.
Avidvān is in the beginning; and consequence of avidyā is dēhadiṣu atma buddhiḥ;
because of ignorance I do not know I am dēha-vyatrikta-Ātma; I experience the

intimate-body along with me; therefore, I commit the blunder that I am the body.
Dēhadiṣu Ātma buddhiḥ; bahuvr̥ hi. Ātma iti buddhi yasya saḥ; This is called
ajñanam to ahaṁkāra; I have slipped into ahaṁkāra; karta-bhōktā-pramāta this is

called tridanḍi; every jīvātma has got three-danḍas karta-bhōktā-and pramāta.
Once I become karta-bhōktā and pramāta, apūrṇatvam comes; as a karta lot of
things to be done; as a bhōktā lot of things to be enjoyed; as a pramāta lot of

things to be known; apūrṇatvam I confront at all the three levels.
And once apūrṇatvam comes, rāga-dvēṣa is the next consequence. Therefore,

rāgadvēṣādi prayuktāḥ. Ajñanam, ahankarāḥ, rāga rāgadvēṣādi prayuktāḥ.
Prayuktāḥ means ‘pushed’. Raga-dvēṣa will not allow him to remain quiet; it will
whip him from one activity into the other.
कृनतमहोदधौ पतनकारणम् ।
फलमिाश्वतं गनतननरोधकम् ।। Upadesa sar am२ ।।
kr̥timahōdadhau patanakāraṇam |
phalamaśāśvataṁ gatinirōdhakam || Upadesa saram 2 ||

Prayuktāḥ means compelled, forced. This is the third stage.
Avidvān first stage; dēhādiṣu Ātma-buddhiḥ second stage; rāga rāgadvēṣādi
prayuktāḥ third stage; then the fourth stage is dharma-adharma anuṣṭānakṛt;
puṇya-pāpa-karta; kṛt means karta; normally he tries to get through righteous-
method without compromising with the laws and rules and all; later he finds
following the rules, many things cannot be done. Therefore, he adjusts here and
there; and thus adharma also comes. Kāma ēṣha krōda ēṣha; rajō guṇa
samutbhavah, mahā śanō mahā pāpma. So dharma-adhama means puṇya pāpa
anuṣṭānakṛt this is the fourth stage.
Once we complete the fourth stage, then we have got into the saṁsāra-cakraṁ.
Jāyatē mṛyatē ca puṇyēna-puṇyam lōkam bhavati pāpēna pāpam upamanyēna
manuṣya lōka; iti avagamyatē this we come to know; this is anvaya; ajñāna-sattvē
saṁsāra-sattvam; then vyatirēkaḥ is with regard to jñāni who is free from that; all
these stages He clearly presents dēhadi-vyatirikta-atma darśinaḥ once a person
becomes Ātmadarśi, corresponding to the stage one. And dēhadi-vyatiriktaḥ
referring to the second stage; he knows I am different from the body; therefore,
न वणाय न वणायश्रमाचारधमाय
न मे धारणाध्र्ानर्ोगादर्ोऽनप ।
अनात्माश्रर्ाहंममाध्र्ासहानात्
तदे कोऽवशिष्टः शिवः केवलोऽहम् ॥ २॥
na varṇā na varṇāśramācāradharmā
na mē dhāraṇādhyānayōgādayō:'pi |
anātmāśrayāhaṁmamādhyāsahānāt
tadēkō:'vaśiṣṭaḥ śivaḥ kēvalō:'ham || 2||

once the second stage he has come to, Rāga-dvēṣa prahānādi apēkṣah; so both
rāga and dvēṣa born of apūrṇatvam; apūrṇatva-janita-rāga-dvēṣa; are not there;
binding rāga-dvēṣas are not there; harmless roasted-rāga-dvēṣas are there.
barjita-rāga-dvēṣa will not bind. apūrṇatva-janita-rāga-dvēṣa are not there;
bandaga-rāga-dvēṣas are gone. Rāga-dvēṣa prahānādi apēkṣah and once they are
gone; dharma adharma pravr̥ tti upaśamāt; both dharma and adharma are not
generated at all; āgāmi does not come to him because those puṇya-pāpa-janaka
karmās are not there for him; even if he does karma; they are not puṇya-pāpa
janakam.
गतसङ् गस्र् मुक्तस्र् ज्ञानावच्स्ितचेतसः ।

र्ज्ञार्ाचरतः कमय समग्रं प्रनवलीर्ते ॥ ४-२३॥
ब्रह्मापयणं ब्रह्म हनवब्रयह्माग्ज्नौ ब्रह्मणा हुतम् ।

ब्रह्मैव तेन गन्तव्यं ब्रह्मकमयसमाचधना ॥ ४-२४॥
gatasaṅgasya muktasya jñānāvasthitacētasaḥ |

yajñāyācarataḥ karma samagraṁ pravilīyatē || 4-23||
brahmārpaṇaṁ brahma havirbrahmāgnau brahmaṇā hutam |

brahmaiva tēna gantavyaṁ brahmakarmasamādhinā || 4-24|
brahmārpaṇaṁ brahma havi we saw the bhāṣyaṁ and jñāni’s karma is karma-
ābhāsa only.
Therefore, puṇya-pāpas are not there. Fourth stage is also pointed out here. And
therefore what: Then fifth and final stage mucyantē; mucyantē means what: na
jāyatē mṛyate vā kadācit, nāyam bhūtva bhavita vā na bhūyaḥ; this logic; second
one what; ajñāna-abhāvē for the jñāni, saṁsāra-abhāvāt; iti kēnacit pratyākhyātuṁ
ṣakyaḥ; this argument of ours can never be shaken by anyone.

So this argument of ours; ajñānam-saṁsāra-kāraṇam, jñānaṁ-mōkṣa-kāraṇam;

this argument can never be shaken by anyone because it is supported by śruti,
yukti and anubhava-pramāṇam.
Therefore, jñānēna-mōkṣa; which jñānam, that jīvātma Paramātma aikya jñānam;

where is it said; is stated in this ślōka kṣētrajñam capi māṁ vidhi; Pūrva-pakṣi will
not leave with this and he will come with fresh question. And we have continuous
discussions which we will see in the next class.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥

375 Verse 13.02
Page 301 Bhāṣyam last paragraph.
Verse 13.02 bhāṣyam contd.
तिा च दे हाददिु आत्मबुद्धिः अनवद्वान् रागद्वे िाददप्रर्ुक्तः धमायधमायनुष्ठानकृत् जार्ते चिर्ते च इनतअवगम्र्ते;
दे हाददव्यनतररक्तात्मदर्िंनः रागद्वे िाददप्रहाणापेक्षधमायधमयप्रवृत्त्र्ुपिमात् मुचर्न्ते इनत न केनचचत् प्रत्र्ा्र्ातुं िक्र्ं न्र्ार्तः ।
tathā ca dēhādiṣu ātmabuddhiḥ avidvān rāgadvēṣādiprayuktaḥ

dharmādharmānuṣṭhānakr̥t jāyatē mriyatē ca itiavagamyatē;
dēhādivyatiriktātmadarśinaḥ
rāgadvēṣādiprahāṇāpēkṣadharmādharmapravr̥ttyupaśamāt mucyantē iti na kēnacit
pratyākhyātuṁ śakyaṁ nyāyataḥ |
Śaṅkarācārya refutes pūrva-pakṣa raised against jīvātma-Paramātma-aikyam;

which is the message of the second verse of this chapter; kṣētraṁ capi māṁ
viddhi; among several objections, the final and main objection was that the entire
mōkṣa-śāstra will become redundant, if jīvatma-Paramātma-aikyam is a fact
because of jīvātma is identical with Paramātma, then jīvātma will be liberated
because Paramātma is liberated.
And since Paramātma is nitya-muktaḥ and if jīvātma is identical, jīvātma also will
be nitya-muktaḥ; if mōkṣa is a fact for everyone, then we will not require a śāstra;
because śāstra is meant for giving mōkṣa. And therefore, śāstra-vaiyartha-dōṣaḥ
is the final and main objection; and Śaṅkarācārya refuted this; and concluded in
this particular paragraph, and what is Śaṅkarācārya’s argument; even though
mōkṣa is our nature, even though we don't require mōkṣa, but still śāstra can
become meaningful because due to ignorance one may superimpose saṁsāra.
Problem can be actual also; problem can be superimposed also. Sathya-sarpa also
can create fear; mithya-sarpa also can create fear.

Similarly, adhyastha-saṁsāra is possible because of avidyā; and adhyastha-

saṁsāra is also a problem; because ajñāni does not know adhyastha-saṁsāra as
adhyastha-saṁsāra. This we have to register well; ajñāni never knows saṁsāra is
mithya until he understands vēdānta. Therefore, for him saṁsāra continues to be
sathyam; and therefore, śāstra will have to eliminate mithya-saṁsāra; by giving
knowledge. And once knowledge is gained, śāstra has served its purpose; and
through jñānam one does not get mōkṣa; but one claims the mōkṣa which is
already his. That is the beautiful consolidation; and is very important paragraph
the mechanism of saṁsāra is also presented in four-stages; the mechanism of
mōkṣa is also presented in four-stages.
Ajñanam, dēhādi-abhimāna, rāga-dvēṣa, dharma-adharma, janma-maraṇam; this

is the saṁsāra-route. Then the counter will be jñānam; dēhādi-abhimāna-abhāvah,
rāga-dvēṣa-abhāvaḥ, dharma-adharma-abhāvaḥ; janma-maraṇa-abhāva; ajñānam,
and counter is jñānaṁ. Therefore, Śaṅkarācārya said dēhādi-vyatirikta Ātma-

darśinaḥ. We have completed this; Rāga-dvēṣa prahānādi apēkṣah-dharma
adharma-pravr̥ tti upaśama takes place; rāga-dvēṣa upaśama takes place; dharma-
adharma-pravr̥ tti ends; upaśama means end or upaśama therefore, there is no
janma maraṇam also. And this particular tight logic kēnacid pratyākhyātuṁ na
śakyaḥ; nobody can challenge this conclusion. Up to this we saw in the last class.
Page 302 bhāṣyam top line
तत्र एवंसनत, क्षेत्रज्ञस्र् ईश्वरस्र्ैव सतः अनवद्याकृतोपाचधभेदतः संसाररत्वचमव भवनत, र्िा दे हाद्यात्मत्वमात्मनः । सवयजन्तूनां नह
प्रशसिः दे हाददिुअनात्मसु आत्मभावः ननभश्चतः अनवद्याकृतः
tatra ēvaṁsati, kṣētrajñasya īśvarasyaiva sataḥ avidyākr̥tōpādhibhēdataḥ

saṁsāritvamiva bhavati, yathā dēhādyātmatvamātmanaḥ | sarvajantūnāṁ hi
prasiddhaḥ dēhādiṣuanātmasu ātmabhāvaḥ niścitaḥ avidyākr̥taḥ

The same idea is consolidated here; for clarifying some more points. tatra ēvaṁ
sati; this being our conclusion, the previous important paragraph; and what is the
conclusion; ajñānēna-saṁsāra; saṁsāraḥ jñānēna-mōkṣaḥ. This being so,
kṣētrajñasya-īśvarasya, the jīvātma who happens to be Paramātma all the time;
kṣētrajña-īśvarasya samānyādhikaraṇam to indicate their aikyam; kṣētrajña means
jīvātma; Īśvara is Paramātma; Śaṅkarācārya is using jīvātma who is none other
than Paramātma; ēva sataḥ that is the fact all the time; during saṁsāra also
jīvātma is Paramātma only; that is why it is said īśvarasya ēva sataḥ; avidyākṛta-
upādhi-bhēdataḥ; because of two distinct upādhis obtaining for jīvātma and
Paramātma; what are the two distinct upādis; jīvātma has got micro-upādhi śarīra
thrayam; Paramātma has got macro-upādhi prapañca-thrayam; and because of
the difference in upādhi; from the standpoint of upādhi, jīvātma is alpajña-
alpavyāpi; Paramātma sarvajña-sarva-vyāpi; from the standpoint of the enclosure
only.
And what type of enclosure; avidyākṛta-upādhi which enclosures are mithya.
Avidyā kṛtam means mithya. So śarīra-thrayam is also mithya; prapañca-thrayam is
also mithya; and that is the enclosure for one and the same Consciousness.
And jīvātma-Consciousness seems to be small, because śarīra-thrayam-enclosure

is small; Paramātma-Consciousness seems to be big; because His enclosure is big;
Śaṅkarācārya says the smallness and the bigness; of Consciousness is only
‘seeming’. Like ghaṭākāśa and mahākāśa are seemingly different but factually non-
different.
Therefore, he says avidyā kṛta upādhi bhēdad; because of the seeming difference
caused by mithya enclosures, samsāritvam iva bhavati jīvātma has got as though
that ēva is the most important thing; he is as though saṁsāri. So factually he is
asaṁsāri; apparently he is saṁsāri.

And is this possible? It is very much possible; yathā dēhadyātmatvam ātmanaḥ;

this we have to carefully understand; Śaṅkarācārya quotes this very often. All the
āstika-darśanams whether it is sāṅkhya, Yōga, nyāya, vaiśēṣika, pūrva-mīmāṁsā,
dvaita-vēdānta or advaita-vēdānta all these āstika-darśanams have got one idea
commonly accepted unchallenged idea; this we have to note clearly.
What is that? They all accept jīvātma is different from the body. Dēha-vyatirikta-
Ātma is accepted by all the people. And that is why they say jīvātma continues to
survive even after the body dies; because jīvātma is different and stūla-śarīraṁ is
different.
Therefore, only they all talk about punarapi-jananam punarapi-maraṇam; that is

why the very definition of mōkṣa is freedom from punar-janma. The very fact they
talk about freedom from punar-janma; is because punar-janma is there and all
those people who accept punar-janma will have to accept jīvātma is different from
the body; that is why this body is dropped and another body is taken; again that is
dropped and another body is taken; thus they all believe or accept jīvātma is
different from the body.
So this is one point we have to note. Dēha-vyatirikta-Ātma is accepted by all. And

then naturally the question comes; if jīvātma is different from the body; how come
everybody looks upon himself as a male, or female, or a brāhmaṇaḥ, or young, old
etc., how come all the jīvās take themselves to be; male, female etc.
This is a question we ask to all the darśanams; and all the darśanams uniformly
give only one answer; and that answer is the attributes of the physical body is
superimposed on jīvātma. This superimposition is accepted by all the darśanams.
The attributes of the stūla-śarīraṁ physical body, is transferred to jīvātma even

though jīvātma is different from the body; jīvātma is not young or old; because
jīvātma has been there in pūrva janma also; in this janma also; in the next janma

also; so jīvātma superimposes the physical body’s attributes upon itself is to be

accepted by all the darśanams.
This is very important thing for Śaṅkarācārya because Śaṅkarācārya says adhyāsa
is not an advaitam-concept; adhyāsa is already accepted by all the people and
when I talk about adhyāsa you raise slogans unknowing because already you have
adhyāsa; what is the adhyāsa; I am a human being is an adhyāsa; why because
humanness belongs to the body; jīvātma does not have humanness or maleness; if
anybody says I am a male it is superimposition.
Therefore, Śaṅkarācārya says yathā just as dēhadi ātamatvam; dēhādi abhimānaḥ
identification with the body and superimposition of the bodily attributes, ātmanaḥ
is therefore jīvātma according to all the āsthika darśanams. Āsthika-darśanams
means seven of them sāṅkhya, yōga, vaiśēṣika, pūrva-mīmāṁsā five of them, in
vēdānta, dvaita-vēdānta viśiśtādvaita-vēdānta all the seven of them accept
adhyāsa. And Śaṅkarācārya repeats that sarva-jantūnāṁ hi according to āstika-
darśanams all the living-beings, even animals are different from the animal body;
they also identify with their body. Sarva-jantūnāṁ hi prasiddhaḥ is well known and
accepted by all; dēhādiṣu anātmasu; you can understand; in the anātma called
body etc., and adhi padāt indriyaṁ, manaḥ, buddhi, all of them; śarīra-thrayam;
Ātma-bhāvaḥ and this adhyāsa is two-fold; anyōnya-adhyāsa; I take the Ātma as
the body; and the jaḍa-śarīraṁ I mistake as cētanam. Therefore, the
Consciousness of the Ātma is transferred to the body; and I mistake the body as
naturally-sentient. This is transference of Ātma’s caitanyam on to the body; and
similarly, I take the mortality of the body; I transfer to jīvātma and see jīvātma as
mortal. Thus mortality of the body is transferred to Ātma; caitanyam of the Ātma is
transferred to the body; anyōnyasmin anyōnya-Ātma kathaṁ anyōnya dharmam
ca adhyasya; adhyāsa-bhāṣyaṁ. Ātma-bhāvaḥ niścitaḥ it is ascertained by āstika
darśanams as what: avidyā kṛtaḥ.

And Śaṅkarācārya’s argument is if you have superimposed stūla-śarīram’s

attributes, why cannot you extend it a little bit more and understand. Similarly,
sūkṣma-śarīraṁ alone takes to punar-janma; sūkṣma-śarīraṁ alone travels from
one body to another. And therefore, punarapi-jananam punarapi-maraṇam belong
to sūkṣma-śarīraṁ only; what about me the Ātma; I don't have punarapi-jananam
punarapi-maraṇam; why cannot you extend that to sūkṣma-śarīraṁ also. But what
do people think; the punar-janma punar-maraṇam they take as the attribute of the
Ātma. That is the problem.
र्िा स्िाणौ पुरुिननश्चर्ः; न च एतावता पुरुिधमयः स्िाणोः भवनत, स्िाणुधमो वा पुरुिस्र्, तिा नचैतन्र्धमो दे हस्र्, दे हधमो
वा चेतनस्र्
yathā sthāṇau puruṣaniścayaḥ; na ca ētāvatā puruṣadharmaḥ sthāṇōḥ bhavati,

sthāṇudharmō vā puruṣasya, tathā nacaitanyadharmō dēhasya, dēhadharmō vā
cētanasya
yathā sthāṇau puruṣa-niścayaḥ; normally we give rajju-sarpa example but for a

change Śaṅkarācārya gives sthāṇu-puruṣa example for the superimposition. We
are taking the attribute of the body upon ourselves like; the example sthāṇōḥ;
sthāṇōḥ means a stump of a tree; sthāṇōḥ can be taken as a pillar or a post; or it
can be taken as the stump of a tree. And in semi-darkness from distance, the
stump of a tree is there; and there are [it has already been cut, after cutting some
time has passed] two branches are there with some leaves are hanging; therefore,
it exactly looks like the body; two branches look like hands and the leaves hanging
looks like fingers; when the leaves are moving in the wind, it looks as though
someone is standing and moving the fingers; this is called sthāṇau-puruṣa
adhyāsa. So yathā sthāṇau puruṣa-niścayaḥ.
Not only we superimpose and we take it as human-being only just as we all swear
we are samsāris only, because we have got only jñānam; we have got no
anubhava; and therefore, still we are samsāris. 25 year old advanced-student still
wait for anubhava and their argument is only after anubhava I will be muktaḥ; that

means now I am a saṁsāri; this is their definite conclusion; he says sthāṇau

puruṣa-niścayaḥ.
In the Ghorakpur edition, there is a small correction. In the previous paragraph the
sentence ends; avidyākṛtaḥ; and there is a full stop. And yathā sthāṇau puruṣa-
niścayaḥ is in the next paragraph. What we have to do is after avidyākṛtaḥ, the full
stop has to be removed; and yathā sthāṇau puruṣa-niścayaḥ must be joined with
previous paragraph. avidyākr̥ taḥ kāma; yathā sthāṇau puruṣa-niścayaḥ. After
puruṣa-niścayaḥ there must be full-stop. Thus body is mistaken as Ātma; just as a
stump of a tree is mistaken as a human being. Next sentence na ca ētāvatā; when
you superimpose an attribute, that superimposed attribute cannot belong to the
object onto which it is superimposed. That is a well known fact.
Na ca ētāvatā because of mere superimposition puruṣa dharmaḥ the attributes of

a living being, sthāṇōḥ na bhavati; na is there in the previous line that you have to
add; sthāṇōḥ na bhavati stump of a tree cannot become human being just
because you see so. Nor the other way round; sthāṇu-dharmō vā, the attributes of
the stump of a tree; puruṣasyāpi na bhavati; cannot belong to a human-being also.
And what is sthāṇu-dharmaḥ; sthāṇu is always stationery; that is why it is called

sthāṇu iṣṭani iti sthāṇuḥ. Because of superimposition, the immobility of a sthāṇu
cannot belong to a puruṣa; puruṣa is always mobile; jaṅgamaḥ; jaṅgama-puruṣa
cannot be a sthāṇu because of superimposition. Vā na bhavati. After puruṣasya

you can put a full stop. Tatha in the same way, na caitanya-dharmō dēhasya
bhavati; very important; the body cannot become sentient even though it appears
sentient and it is mistaken as sentient.
So caitanya dharmaḥ dēhasya na bhavati; caitanyam cannot be the intrinsic nature

of the body; remember my favourite example; moonlight cannot become
moonlight just because you call it moonlight. All the three periods of time

moonlight is not moonlight; it is on the moon but it is not of the moon.

Caitanyam is on the body; caitanyam is never belongs to the body.
The reverse is also true. Very important. Dēha dharmaḥ vā, the attributes of the
body cētanasya na bhavati; can never belong to the jīvātma-I, even though I claim I
am aging.
And all these things Śaṅkarācārya says it is not advaita-darśanaṁ; this is accepted
by all the seven; sāṅkhya, yōga, nyāya, vaiśēṣika, pūrva-mīmāṁsā uttara-
mīmāṁsā, advaita-vēdānta and dvaita-vēdānta; but only thing is they apply the
adhyāsa only between Ātma and stūla-śarīraṁ. That is their problem. They apply
this rule of adhyāsa only with regard to Ātma and stūla-śarīraṁ; what advaita-
vēdānta says is don't stop it to stūla-śarīraṁ; sūkṣma-śarīraṁ also is anātma. And
once you stop that adhyāsa, mōkṣa is here and now.
Viśiṣṭādvaitam talks about travel to Vaikuṇṭa; all these things will be non-relevant;
no travel is required because travel to Vaikuṇṭa has to be done by sūkṣma-śarīraṁ;
caitanyam need not travel; why it is nithyaḥ sarva gathaḥ. Sthāṇuḥ acalōyaṁ
sanātanaḥ. Thus what is the mistake in other seven darśanams; they accept
adhyāsa between stūla-śarīraṁ and Ātma; they refuse to extend this to sūkṣma,
kāraṇa-idaṁ śarīraṁ. That is their problem.
सुखुःखमोहात्मकत्वाददः आत्मनः न र्ुक्तः; अनवद्याकृतत्वानविेिात्, जरामृत्र्ुवत् ॥
sukhaduḥkhamōhātmakatvādiḥ ātmanaḥ na yuktaḥ; avidyākr̥tatvāviśēṣāt,

jarāmr̥tyuvat ||
Now in this important paragraph Śaṅkarācārya suggests to all the seven

darśanams; if you accept stūla-śarīraṁ attributes are superimposed; why cannot
you extend it to sūkṣma-śarīraṁ also; the moment you see the sūkṣma-śarīraṁ as
different, now itself you can say na mē dvēṣarāgau na mē lōbhamōhau madō naiva
mē naiva mātsaryabhāvaḥ | na dharmō na cārthō na kāmō na mōkṣaḥ

cidānandarūpaḥ śivō:'ham śivō:'ham || nirvāṇa ṣaṭkam 3 || I don't have rāga

dvēṣa; I don't have punarapi-jananam punarapi-maraṇam; let the sūkṣma-śarīraṁ
travel or not; I don't care; even rāga-dvēṣādi problems, purification etc., are not
required for me; I am complaining I don't have citta-śuddhi; because I take myself
as cittaṁ. The moment I learn to distance from cittaṁ, I don't have to work for
śuddhi also; I am nitya-suddhaḥ-Ātma; why cannot you claim freedom here and
now. Only you have to distance from the mind; we distance from stūla-śarīraṁ but
we refuse to distance from our mind; this is the problem with most of the vēdāntic-
students; whenever the mind is disturbed, they conclude I am disturbed; and the
next conclusion is: I am not yet liberated. Why, I am disturbed. This is the situation
of a vedantic-student studying vēdānta for 25 years!
This is the view of even the vēdic scholars. They are committing the mistake
transferring the mental-disturbance on to themselves. You can improve the mind
as a separate project; but you don't have to improve the mind for the sake of
mōkṣa because mōkṣa happens to be my very nature. Claim the mōkṣa; and
thereafter improve the mind as a hobby and for better vyavahārartham never
connect the mental disturbance with mōkṣa; which is our nature. This is
Śaṅkarācārya wants to highlight pūrva-pakṣi refuses to accept that. Therefore, he
says sukha-duḥkha-mōhātmakatvādiḥ; these are the attributes of sūkṣma-śarīraṁ;
previous paragraph deals with stūla-śarīraṁ and now Śaṅkarācārya extends it to
sūkṣma-śarīraṁ also.
And why he chooses sukha-duḥkha-mōhātmakatvādiḥ, sukha stands for sāttvika-

dharmaḥ which belongs to the mind; duḥkha belongs to the rājasa-dharmaḥ care
of fourteenth chapter of the Gīta; and mōhā is the tāmasa-dharmaḥ; the three
guṇās belong to the mind alone; Ātma being nirguṇaḥ; all these three do not
belong to me. Mōhātmakatvādiḥ ātmanaḥ na bhavati; do not belong to me at all.
na yuktaḥ; why, avidyākr̥ tatvāviśēṣāt; so they seem to be mine; because of

superimposition. They are also superimposed; avidyā-kr̥ tatvā-viśēṣāt,

superimposition being common; aviśēṣāt means common.
Ok; common means common with what; stūla-śarīra-dharmaḥ; and what is the
example. He gives an example which pūrva-pakṣi accepts; the example is
jarāmr̥ tyuvat. Like old age and death which belongs to stūla-śarīraṁ only which is
accepted by all the darśanams. Jarāmr̥ tyuvat. And therefore, I am nitya-muktaḥ;
and that is why we say jñānam and mōkṣa; there is no gap at all. If jñānam has to
improve the mind, mental-improvement through jñānam will take very long time.
Mental-improvement through jñānam will take very long time. We will have to go
through frustration, disappointment because mind has got lot of vāsanas and
vāsana kṣaya will take long time. Therefore, mental improvement through jñānam
will take a long time; but here Śaṅkarācārya talks about jñānam-benefit of
disassociating from the mind. Jñānam-benefit as disassociation from the mind; will
not take long time because knowledge itself reveals the fact that the mind is not
me; because it is an object of experience.
So we can define mōkṣa in two ways; if mōkṣa is defined as mental-improvement,

you have to gain knowledge; and you have to work hard for several years; for
getting the benefit at the mental-level. That is why brahmavid varah, variyān,
variṣṭaḥ. Therefore, people complain that the anger and all are there still with me
even after devoting myself more than 25 years to vēdānta. If you define mōkṣa is
mental-improvement, jñānam alone is not enough; after jñānam you have to work
hard. Vidyāranya Swami discusses this in a text called Jīvan-mukti-vivēka; and what
are the conditions required for mental improvement after jñānam. It is a very
elaborate discussion.
If you define mōkṣa as mental-improvement, after jñānam you have to continue. If

you define mōkṣa as mental-disassociation, mōkṣa is claiming; I am not the mind;
and I am nitya-mukta-Ātma; how much time is required; jñānam and mental-
disassociation is instantaneous.

And if you want both, practice the second one first. Do you follow? Are you
understanding when I say second-one first? First you disassociate, make the mind
different from you; have objectivity. Dayānanda Svāmiji calls it objectivity-internal-
space and thereafter you can try to improve the mind lifelong. Anyway that is an
aside topic. Here Śaṅkarācārya talks about mental-disassociation as mōkṣa.
Therefore he says jarā mrtyuvat I am free from sukha duḥkha and mōha because I
am free from the mind all the time.
न, अतुपर्त्वात्; इनत चेत् स्िाणुपुरुिौ ज्ञेर्ावेव सन्तौ ज्ञात्रा अन्र्ोन्र्त्स्मन् अध्र्स्तौ अनवद्यर्ा; दे हात्मनोस्तु ज्ञेर्ज्ञात्रोरेव
इतरेतराध्र्ासः, इनतन समः दृष्टान्तः । अतः दे हधमयः ज्ञेर्ोऽनप ज्ञातुरात्मनः भवतीनत चेत्
na, atulyatvāt; iti cēt sthāṇupuruṣau jñēyāvēva santau jñātrā anyōnyasmin

adhyastau avidyayā; dēhātmanōstu jñēyajñātrōrēva itarētarādhyāsaḥ, itina samaḥ
dr̥ṣṭāntaḥ | ataḥ dēhadharmaḥ jñēyō:'pi jñāturātmanaḥ bhavatīti cēt
Here Śaṅkarācārya introduces another pūrva-pakṣi; who is different from the

previous seven darśanas. The previous seven darśanas they accept that the stūla-
śarīra’s attributes are superimposed on Ātma; but this person does not accept that
and therefore, he comes up with a different argument.
He says you talk about sthāṇu-puruṣa-dr̥ ṣṭānta; that is mistaking a stump of a tree
for a puruṣa; or mistaking rope as a snake; or sand as mirage water; all the
adhyāsa examples we give; but we say attributes of one are superimposed on the
other and even when they are superimposed, superimposed attributes do not
factually belong to the other object.
And another well known example is the red crystal because of the red flower close
by; even when you see the crystal as red, the colour of the flower appears on the
crystal even when it appears red; it is not red; therefore, you do not have to wipe
the colour. Crystal is colourless even when you see it red. Now this purva-pakṣi
says all these are OK; whenever you give examples for superimpositions, all your
example are superimposition of one attribute on the other and both of them are
objects only; External-object anātma. Both of them are jnēyaḥ. And attributes of

one object is superimposed on another object. And therefore, I conclude that

superimposition is possible only between two objects. But after giving the example
of two objects, quietly you are extending it to Ātma and anātma; when one is
object and another is subject. Your examples are two objects but you extend it to
object and subject; that is never possible. So you can superimpose the attributes of
one object only on another object; a person may mistake a donkey as a deer; but
he never mistakes himself as a deer or a donkey. Therefore, superimposition is
possible between only two objects; and it is never possible between an object and
a subject. Therefore, he says; atulyatvāt your example is wrong example; viṣama-
dr̥ ṣṭānta. It is inappropriate. Iti cēt; this is pūrva-pakṣa argument; atulyam means
they are not the same; which are not the same; sthāṇu puruṣa and dēha-Ātma.
This is saṅkṣēpa pūrva-pakṣaḥ. He explains. sthāṇu-puruṣau jñēyāvēva santau,
both the sthāṇu and puruṣaḥ are both objects; jñātrā by the subject anyōnyasmin
avidyayā-adhyastau; they are mutually superimposed; avidyāya, because of
ignorance. After avidyāya full stop.
The anvaya should be: avidyāya adhyastau. So your example is correct and I am
willing to accept your example but I will not extend it to Ātma because
dēhātmanōstu, whereas in the case of the body and Ātma, even stūla-śarīraṁ itself
jñēya-jñātrōr-ēva; between one jñēyaṁ and another jñātā, one is object and the
other is subject; which is the difference. Itarētara-adhyāsaḥ you talk about the
mutual superimposition. Iti na samaḥ dr̥ ṣṭāntaḥ. Your example is not applicable;
dr̥ ṣṭāntaḥ samaḥ na bhavati. After dr̥ ṣṭāntaḥ full stop. In fact atulyatvāt he gave
saṁkṣepa-pūrva-pakṣa; that is explained here as dr̥ ṣṭāntaḥ na samaḥ. Therefore
what is the conclusion; the pūrva-pakṣi’s conclusion is: no doubt body is object,
object-of-experience; Ātma is the subject-of-experience; both of them are intimate;
and therefore, even though dēha’s attributes are objects; the transference is not
false-transference; the transference of bodily attributes is real transference.
Because the example is dissimilar, transference has to be taken as actual. So like
what: I will give you an example. When a red-flower is in contact with the crystal,

the redness is seemingly-transferred on the crystal; this is called seeming-

transference. Imagine the same red-flower or any red-colour-dye or object is kept
over a while-cloth; and because of the contact the redness gets transferred to the
cloth; not seeming-transference but really the cloth gets the colour. And thus
transference can be of two types; seeming-transference as the colour on to the
crystal; the real-transference as the colour of an object to the white-cloth. In the
case of sthāṇu-puruṣa, the attribute-transference is seeming, but in the case of
dēha and ātma, pūrva-pakṣi claims the example being different, the transference is
actual. Therefore, he says dēha-dharmaḥ; after dr̥ ṣṭāntaḥ full stop. Ataḥ, therefore,
dēha-dharmaḥ, sometimes you have a new dress and then you sit on something
and then you go home and see that your dress is smeared with some colour.
Therefore, some people are very careful before sitting on any seat. Some people
bring their own āsanam; safe, so that the dress will be clean. Because the
transference of the dirt of the floor to your cloth is not seeming but real, you have
to wash it. Ataḥ, in the same way, since the example is dissimilar dēha-dharmaḥ;
the attributes of the body; especially sōkha-mōha etc., they all belong to anātma
but they are actually transferred to Ātma; jñēyaḥ api, even though it is the object;
jñātuḥ ātmanaḥ bhavati; they are transferred to the Ātma; therefore, when I say I
am disturbed; the disturbance of the mind is transferred to on to me, the jīvātma;
and therefore, I should say jīvātma is actually disturbed. Not merely mind. jīvātma
is actually disturbed. Jñātuḥ ātmanaḥ bhavati iti cēt; if this is your argument. This is
pūrva-pakṣa, the entire paragraph. Śaṅkarācārya replies.
न; अचैतन्र्ाददप्रसङ् गात् । र्दद नह ज्ञेर्स्र् दे हादे ः क्षेत्रस्र् धमायःसुखुःखमोहेचछादर्ः ज्ञातुः भवन्न्त, तर्हं, ‘ज्ञेर्स्र् क्षेत्रस्र्
धमायः केचचत् आत्मनः भवन्न्त अनवद्याध्र्ारोनपताः, जरामरणादर्स्तु न भवन्न्त’ इनतनविेिहेतुः वक्तव्यः ।
na; acaitanyādiprasaṅgāt | yadi hi jñēyasya dēhādēḥ kṣētrasya

dharmāḥsukhaduḥkhamōhēcchādayaḥ jñātuḥ bhavanti, tarhi, ‘jñēyasya kṣētrasya
dharmāḥ kēcit ātmanaḥ bhavanti avidyādhyārōpitāḥ, jarāmaraṇādayastu na
bhavanti’ itiviśēṣahētuḥ vaktavyaḥ |

I will give the gist of the reply. The exact meaning we will see later. He says if the
attributes of jñēya-anātma will actually belong to the Ātma; then all the attributes
should belong to the Ātma. Then we will have to say Ok. Then Śaṅkarācārya says
the dēha, the anātma is jaḍam; made up of pañca-bhūtas, do you agree or not?
Body is jaḍam only. If body is cētanam, body will be eternally cētanam it will never
die at all. At the time of death the body loses the caitanyam indicating that body
does not have intrinsic-sentiency. And we know logically also body is made up
pañca-bhūtas, matter and body is jaḍam.
And if all the attributes of the body are transferred to the atma, then the jaḍa-
dharma also should be transferred to the Ātma and therefore what is the
conclusion; then Ātma will be jaḍam; and if body is also jaḍam and Ātma is also
jaḍam and then who will be saṁsāri? In fact, the śāstra itself is not required
because there will be no one to claim I am saṁsāri at all. In fact you would not
have come here as pūrva-pakṣi because you would have become jaḍam; why Ātma
will become jaḍam because body’s jaḍam would have been transferred to Ātma.
Then he will say no no no; only some of the dharmas will be transferred; some of
them will not be transferred he will have to argue; Śaṅkarācārya says on what
basis you will argue like that and therefore, your argument is not acceptable.
Details in the next class.

376 Verse 13.02
Page No. 302, 2nd paragraph from the bottom
न; अचैतन्र्ाददप्रसङ् गात् । र्दद नह ज्ञेर्स्र् दे हादे ः क्षेत्रस्र् धमायःसुखुःखमोहेचछादर्ः ज्ञातुः भवन्न्त, तर्हं, ‘ज्ञेर्स्र् क्षेत्रस्र्
धमायः केचचत् आत्मनः भवन्न्त अनवद्याध्र्ारोनपताः, जरामरणादर्स्तु न भवन्न्त’ इनतनविेिहेतुः वक्तव्यः ।
na; acaitanyādiprasaṅgāt | yadi hi jñēyasya dēhādēḥ kṣētrasya

dharmāḥsukhaduḥkhamōhēcchādayaḥ jñātuḥ bhavanti, tarhi, ‘jñēyasya kṣētrasya
dharmāḥ kēcit ātmanaḥ bhavanti avidyādhyārōpitāḥ, jarāmaraṇādayastu na
bhavanti’ itiviśēṣahētuḥ vaktavyaḥ
Commenting on the second verse Śaṅkarācārya presented the message as

jīvātma-Paramātma-aikyam; and when this was mentioned, pūrva-pakṣi raised an
objection; if jīvātma-Paramātma-aikyam is the teaching, then jīvātma also will be
liberated like Paramātma; and if jīvātma is already liberated, then mōkṣa-śāstram
will become redundant or invalid.
For that Śaṅkarācārya gave the reply: No; even though jīvātma is already liberated;
because of ignorance there can be transferred or superimposed-saṁsāritvam;
these saṁsāra or sukha-duḥkha etc. which belongs to the mind can be falsely
transferred on the jīvātma; and there can be superimposed-saṁsāra.
And superimposed-saṁsāra is as though real saṁsāra only; because an ajñāni

does not know superimposed-saṁsāra is superimposed. And therefore, for him
saṁsāra will be a serious problem; and therefore, the superimposed-saṁsāra has
to be eliminated. And for that śāstram is required. And śāstra removes the
superimposed saṁsāra; by removing the cause of superimposition; and the cause
is Self-ignorance. And because of that, the anātma-dharma, we transfer on to
ourselves and that has to eliminated/negated.

And while mentioning this Śaṅkarācārya gives an example of sthāṇu-puruṣaḥ; just

as we transfer the attributes of a human being upon a stump of a tree, because of
partial darkness, the puruṣa-dharmas are falsely transferred on the tree and
similarly, the anātma -dharmas are superimposed on the Ātma.
And when this example was given pūrva-pakṣi raised an objection, saying that in
your example you have taken the stump of a tree and śariram, a human body.
Both of them are anātma. Therefore, anātma-dharmas (dharmas means
attributes) can be falsely-transferred on the another an anātma and therefore,
transference is not real and it is not actually transferred, we can say. But taking the
example of two anātmās, you are extending it to the Ātma. And you are concluding
the śarīra-dharmas are superimposed on jīvātma. And here the problem is; we are
not taking two anātmās; but one happens to be anātma, the śarīra and the other
happens to be Ātma. Therefore, your example is a dissimilar-example. What is the
example: two anātma-dharmas in which attributes are transferred but you are
extending it to anātma-dharmas being transferred on Ātma and therefore, the
example is dissimilar and therefore, conclusion also has to be dissimilar. And what
should be the revised conclusions. In the case of two anātmās the transference of
attributes is ‘seeming’-transfer; in the case of anātma, the transference of
attributes is ‘seeming’-transferrence, because both are anātmās. But in the case of
body and Ātma, the transference of attribute should not be taken as seeming-
transference because of their contact; what should you conclude, the transference
of the attributes must be real. And therefore, sukha-duḥkha and mōha; sukhaṁ is
sātvik-attribute; duḥkha is rājasic-attribute; mōha is tāmasik-attribute; they belong
to the mind; and they are transferred to the Ātma but here the transference
should not be taken as seeming-transference and it must be the real-transference.
And therefore, the conclusion according to pūrva-pakṣi is what: sukha-duḥkha-
mōhas are really transferred to the Ātma; and therefore, Ātma does not have the
false-transference but the real-transferred-saṁsāra is there. This is what he
concluded in the previous paragraph.

Look at the previous paragraph, last three lines. na samaḥ dr̥ ṣṭāntaḥ; your
example is dissimilar; ataḥ therefore, dēha-dharmaḥ the attributes of the body;
and when he says the body, he keeps the sūkṣma-śarīraṁ in mind; and dēha-
dharmaḥ means sūkṣma-śarīra-dharmaḥ; that means sukhaṁ, duḥkham and
mōha they are really transferred to jīvātma; and jīvātma has got sukhaṁ [who
says: pūrva-pakṣi] jīvātma has got duḥkham and jīvātma has got mōha also. This is
pūrva-pakṣi’s conclusion.
And therefore, he makes a special law; when two anātmās have got transferred-
attributes, the transference is seeming. But when one anātma and Ātma, have got
transferred-attributes the transference is not seeming but it is real. This is the
contention of the pūrva-pakṣi for which Śaṅkarācārya gives his answer in this
paragraph which I introduced in the last class.
What is his reply? Acaitanyādi-prasaṅgāt suppose you make the special law in the
case of anātma-Ātma-transference, if the transference of anātma-attributes are
really coming to Ātma, then there will be a problem. What is that problem? All the
anātma-attributes will be transferred to Ātma. You talk about sukha-duḥkha-
mōha-transference but you should remember the anātma in the form of body-
mind-complex; is acētanam. So acaitanyaṁ or inertia or jaḍatvam is the attribute
of what; anātma. It is because body is made up of pañca-bhūtas. And if the anātma
-attributes are really transferred to Ātma, then the jaḍatvam or jāḍyam also will be
transferred. And because of that what will happen; Ātma because of saṅga-dōṣaḥ ;
like most of the parents say my children are very good Svāmiji but because saṅga
they get spoiled. Similarly, because of saṅga-dōṣaḥ ; the cētana Ātma will become
what; acētana-Ātma; and if Ātma is acētanam we will not be here; discussing the
śāstram at all.
Therefore, you cannot say anātma -attributes are really transferred. Therefore, he
says acaitanya adi; acaitanyam means jaḍatvam; and adhi means some other
attributes also will be transferred; and what will be other attributes; body is mortal

or immortal? Body is very much mortal; if anātma ’s attributes are transferred to

Ātma, then the mortality of anātma also will be transferred to Ātma and Ātma will
become what; mortal.
And if mortal Ātma gets eternal mōkṣa; are you able to understand, mortal Ātma
gets eternal mōkṣa; what is the use? The mortal-Ātma will not be there to enjoy
eternal- mōkṣa; therefore, these are all special stupidity and you cannot have that.
Acaitanyādi-prasaṅgāt.
Then for this pūrva-pakṣi must give a reply. And Śaṅkarācārya assumes a reply by
the pūrva-pakṣi. That is not given in the bhāṣyaṁ and we have to imagine. For that
imaginary reply of the pūrva-pakṣi, Śaṅkarācārya gives his reply.
But what is the imaginary reply of the purva-pakṣi? No no. All the attributes of
anātma will not be really-transferred. Some attributes will be falsely-transferred.
Some attributes will be really-transferred, and what are the falsely-transferred
attributes; jaḍatvam will be falsely-transferred. Mortality will be falsely-transferred.
But sukha-duḥkha-mōha will be, fill up the blank, really-transferred. Why cannot
we take like that? For that Śaṅkarācārya asks the question; what is the logic to
make such a selection; if anātma dharmas are transferred all of them must be
transferred really. If anātma-dharmas are transferred-falsely, then all of them
must be transferred-falsely or otherwise. To make some of them are really-
transferred and some of them are falsely-transferred you do not have any specific
reason at all. And therefore we cannot accept. You have to say jaḍatvam is only
falsely-transferred, mortality is falsely-transferred but extending that sukha-
duḥkha-mōha must be falsely-transferred; therefore, saṁsāra is falsely-
transferred; and therefore, what is the job of the śāstram. Śāstram means
Sarasvati-dēvi, remember. Therefore, what is the job of śāstram? Sarasvatī-devi to
understand that falsely-transferred saṁsāra cannot affect me at all; just as
mirage-water cannot wet the sand. Nahi adhyastasya guṇē na dōṣēṇa vā
anumātrēṇāpi saḥ na saṁbatyatē; as Śaṅkarācārya said in Adhyāsa Bhāṣyaṁ; all

attributes are falsely-transferred only. Therefore, he says yadhiḥ jñēyasya dēha-
dēhē kṣētrasya dharma; suppose you argue, that jñēyasya; jñēya means anātma;
dēhadē, dēha indriyam manaḥ etc. which are otherwise called kṣētraṁ in the
thirteenth chapter all these are synonymous; dēham, jñēyaṁ, dēhādiḥ; kṣētraṁ;
that is anātma put together.
Dharmāḥ, their attributes sukha-duḥkha-mōha iccādayaḥ in the form of pleasure,
pain, delusion, etc. are jñātuḥ bhavanti, if they are really transferred to Ātma,
according to the pūrva-pakṣi; Śaṅkarācārya says tarhi, then jñēyasya kṣētrasya
dharmaḥ kēcana ātmanaḥ bhavanti, you will have to say that, some of the
attributes are anātma really belong to Ātma; kēcana ātmanaḥ bhavanti; bhavanti
means vāsthavataya bhavanti; they are happening really; jarā marāṇādayaḥ
avidyādyārōpitaḥ bhavanti. Whereas jarā, jāḍyam, maraṇam etc. are avidyā
adhyārōpitā; they are all falsely-transferred and therefore, they do not belong to
the Ātma. The whole thing within inverted commas; sukha-duḥkha-mōhādayaḥ are
really-transferred; jāḍyam, mortality are falsely transferred; to make such a
classification viśēṣa-hētuḥ vaktavyaḥ you will have to give a special-logic; which
special-logic; you don't have. That we have to supply. viśēṣa-hētuḥ vaktavyaḥ
parantu viśēṣa hētuḥ nāsti; whereas we have got a logic to say that all the anātma-
dharmas are falsely-transferred. We have got a logic; why? Because anātma-
dharmas belong to anātma. Anātma-dharma cannot belong to Ātma; why because
Ātma is Ātma; anātma is anātma. Therefore, we have got a logic to say that all the
known-attributes, whether it is the physical-body’s-attributes or sūkṣma-śarīraṁ’s-
attributes or kāraṇa-śarīraṁ’s-attributes all of them are known-attributes; known-
attributes belong known-anātma; they do not belong to Ātma. Thus we have got a
sound logic. That is what he says.

‘न भवन्न्त’ इनत अत्स्त अनुमानम् अनवद्याध्र्ारोनपतत्वात् जरामरणाददवत् इनत, हेर्त्वात्, उपादे र्त्वाचच इत्र्ादद ।
‘na bhavanti’ iti asti anumānam avidyādhyārōpitatvāt jarāmaraṇādivat iti,

hēyatvāt, upādēyatvācca ityādi |
Whereas we have got a sound logic to establish that all the anātma-dharmas really
belong to anātma only. They never belong to Ātma; but they are falsely-
transferred; we have an anumānam. What is the anumānam? Sukha-duḥkha
mōhādayaḥ na bhavanti; we have to supply the word sukha-duḥkha mōhādayaḥ
na bhavanti. We have to supply the words sukha-duḥkha mōhādayaḥ na bhavanti.
Pleasure and pain, anger; rāga-dvēṣa etc., na bhavanti; they do not belong to
jīvātma; iti anumāna-pramāṇam asti; we have got an anumāna-pramāṇam; so
jīvātma is the pakṣa; sukha-duḥkha-mōha-rahitaḥ is the sādhyam and what is the
hētu; avidyā-adhyārōpaitatvad; because they are all falsely transferred to the
Ātma. What is the example; example should be something acceptable to pūrva-
pakṣi. And what is that? Jarādivat, like the attributes of the stūla-śarīraṁ. And what
is most important-attribute? It is jaḍatvam; just as jaḍatvam or pariccinatvam or
anityatvam; they are falsely-transferred this is accepted by pūrva-pakṣi therefore,
like that sukha-duḥkha-mōha also is falsely-transferred only; why, they are also
experienced jñēyaṁ.
Avidyā-adyarōpitatvād this is one reason and Śaṅkarācārya gives another reason

also; hēyatvāt, upādēyatvācca. All the attributes are agamāpāyi; all the attributes
are agamāpāyi; agamāpāyi means subject to arrival and departure. If sukha-
duḥkha-mōhaḥ are the attributes of Ātma, intrinsic-attributes of the Ātma; they
will be always there; because what is intrinsic will be permanent; like the heat of
the fire is intrinsic to the fire and therefore it is permanent. Whereas heat of the
water is not intrinsic to the water, and therefore, it is not permanent; that is why
require a flask and therefore, what is the law; whatever is impermanent-attributes
they are borrowed, they are not original; sukha-duḥkha-mōhaḥ they are all
temporarily there; and therefore, they are not permanent. Therefore, he says

hēyatvāt, they are dropped and upādēyatvād they are taken also. Even during
jāgrat-avastha, nobody is sorrowful all the time; sorrow-comes, sorrow-goes;
similarly, desire-comes and desire-goes; just as arrival and departure we are
experiencing; ādau antē ca yan nāsti varthamānēpi tattvata; not only in jāgrat-
avastha itself they arrive and depart; not only that; even if certain attributes are
there throughout jāgrat-avastha also, then they are dropped during suṣupti-
avastha. So remembering the well known Ātma-bōdha ślōka no. twenty-three
which reads as;
रागेचछासुखुःखादद बुिौ सत्र्ां प्रवतयते ।

सुिुप्तौ नात्स्त तन्नािे तस्माद्बुिेस्तु नात्मनः ॥ २३॥
rāgēcchāsukhaduḥkhādi buddhau satyāṁ pravartatē |
suṣuptau nāsti tannāśē tasmādbuddhēstu nātmanaḥ || 23||
In the waking-state when I identify with the mind, I have got rāgadvēṣādi; during
deep-sleep, deep-sleep-state when I dis-identify from the mind, I don't have
rāgadvēṣā, etc., therefore, it is clear they are falsely-transferred from the mind;
they do not belong to me at all. Therefore, he says hēyatvāt, upādēyatvāt,
therefore, jīvātma is intrinsically asaṁsāri only and therefore, Śaṅkarācārya
concludes;
तत्र एवं सनत, कतृयत्वभोक्तृत्वलक्षणः संसारः ज्ञेर्स्िः ज्ञातरर अनवद्यर्ा अध्र्ारोनपतः इनत, न तेन ज्ञातुः नकच्चचत् ुरर्नत, र्िा
बालैः अध्र्ारोनपतेन आकािस्र् तलमशलनत्वाददना ॥
tatra ēvaṁ sati, kartr̥tvabhōktr̥tvalakṣaṇaḥ saṁsāraḥ jñēyasthaḥ jñātari avidyayā

adhyārōpitaḥ iti, na tēna jñātuḥ kiñcit duṣyati, yathā bālaiḥ adhyārōpitēnaākāśasya
talamalinatvādinā ||
There is a correction in the Ghorakpur book. Tatra ēvaṁ sati it should be; in some
books, tava ēvaṁ sati is there.
Tatra ēvaṁ sati now that we are very very clear about the conclusion; this I have
talked about in the introductory classes itself; two important principles of vēdānta;

on which the entire vēdānta-building is raised. What are the two important
principle? And what are the two important principles?
Whatever is experienced is different from the experiencer. All based on this

portion of the bhāṣyaṁ only we have arrived at. Whatever is experienced is
different from the experiencer; ghaḍhāt, ghaṭa-draṣṭaḥ, ghaṭat-binnaḥ. I
experience a monkey and I am not the monkey-brand even though other people
may say. This we extend it to body, mind also. This is principle No.1.
The principle number two which is relevant here is all the experienced-attributes
belong to experienced-objects only. It is very important-law, vēdāntic-law, that all
the experienced-attributes belong to experienced-objects; and never to the
experiencer-subject. And based on this only we say, old age, disease, death etc.,
they are all experienced-attributes. Therefore, they should belong to the
experienced-body; not to the experiencer, who is different from the body. Then
you have to come the mind also; I experience anger; I experience depression; I
experience anxiety; Dayānanda Svāmiji says that people say I experience anger;
therefore, I am angry. Svāmiji says: vēdānta says you experience anger therefore,
anger belongs to the mind which is experienced by you; therefore, you say I
experience anger; therefore, I am angry. Such conclusion is our fundamental
mistake. Therefore, what is the second law; experienced-attributes belong to
experienced-object; never to the experiencer-subject.
That is what he says; kartr̥ tva-bhōktr̥ tva-lakṣaṇaḥ saṁsāraḥ; the saṁsāra in the
form of kartr̥ tvam and bhōktr̥ tvam; which belong to what; the mind; mind alone
has got kartr̥ tvam mind alone has got bhōktr̥ tvam jñēyasthaḥ which belongs to the
mind; jñēyaṁ belongs to the known object mind; jñātari avidyayā adhyasthaḥ we
are transferring to the mind and say I am disturbed; therefore, what is vēdāntic-
nidhidhyasanam; whenever mind is disturbed, practice saying mind is disturbed.
Whenever the mind is disturbed, a vēdāntic-student should say what: mind is
disturbed. I have to handle the disturbed-mind; use your words very carefully;

never say ‘I am disturbed’. Change the language; that is part of nidhidhyasanam.

Like they say what is that; developing-country means undeveloped; under-
developed or undeveloped only; change the word from undeveloped-country to
developing-country; but they deliberately change the language; because language
does influence our thoughts.
Don't say old person; they say senior-citizens. Language does influence our
thoughts. Therefore, say mind is disturbed; mind is angry; refuse to say I am
disturbed or I am angry. That is what Śaṅkarācārya says; avidyayā, because of
ignorance jñātari adhyārōpitaḥ; it is superimposed on the jñātā, the jīvātma; and
how is it proved; the language proves the superimposition.
What language? ‘I am disturbed’ that language proves the superimposition. Iti and
what is the saving grace; even when you say I am disturbed; what is the truth;
even when you say I am disturbed, the truth is I am never disturbed; because I am
undisturbable-sākṣi of the disturbed-mind. Even when I say I am disturbed, the
truth is what; I am the undisturbable-sākṣi [this word is important] of the
temporarily-disturbed-mind. Because of this false-transference jñātuḥ kiñcit
duṣyati because of the false-transference, jīvātma does not become a real saṁsāri.
False-transference cannot lead to the real-saṁsāra.
So jñātuḥ kiñcit na duṣyati; na duṣyati means not tainted not contaminated; and
after duṣyati full stop is there; you can remove that full stop as it is not required;
Śaṅkarācārya gives an example yathā bālaiḥ adhyārōpitēna like the people,

because of ignorance or immaturity use the expression there is a blue-sky. So you
are attributing colour to the sky or ākāśa even though ākāśa does not have colour
of its own; we are transferring the colour of the light or colour of the dust-particle;
to the ākāśa. Therefore, Śaṅkarācārya says bālaiḥ means ignorant-people;
talamalinatvādinā, talavatvam means the shape of ākāśa is like canopy. Upside-
down-vessel; tala here means surfaceness; concavity like a dome it is concave; tala
means concavity of the ākāśa; and malinam; malinam means impurity of ākāśa

etc., bālaiḥ-adhyārōpitēna which is falsely-transferred by the people even at the

time of transference, ākāśa has not become dirty; we don't require a rain to wash
off the impurity of the ākāśa, because ākāśa is ever pure; therefore, jīvātma is
liberated when; jīvātma is liberated even when the students complain that I am
impure, I am impure, I am impure; even at the time of their complaints the fact is
they are not impure. Tathā, in the same way.
एवं च सनत, सवयक्षेत्रेरवनप सतः भगवतः क्षेत्रज्ञस्र् ईश्वरस्र् संसाररत्वगन्धमात्रमनप नािङ् क्र्म् । न नह क्वचचदनप लोके
अनवद्याध्र्स्तेन धमेणकस्र्चचत् उपकारः अपकारो वा दृष्टः ॥
ēvaṁ ca sati, sarvakṣētrēṣvapi sataḥ bhagavataḥ kṣētrajñasya īśvarasya

saṁsāritvagandhamātramapi nāśaṅkyam | na hi kvacidapi lōkē avidyādhyastēna
dharmēṇakasyacit upakāraḥ apakārō vā dr̥ṣṭaḥ ||
Ēvam ca sati, this being the fact, sarvakṣētrēṣvapi sataḥ kṣētrajñasya; kṣētrajña
means the jīvātma who is present in every śarīraṁ as though several jīvātmas;
here the word kṣētraṁ means śarīraṁ; remember in the first ślōka, idaṁ śarīraṁ
kauntēya kṣētraṁ; and this jīvātma who is present in every body and which is
bhagavatāh īśvarasya. Śaṅkarācārya wants to remind the aikyam, the jīvātma-
Paramātma-aikyam; jīvātma who is none other than Paramātma;
sāmanyādhikaraṇyam for aikyam; who is none other than Bhagavān, who is none
other than Paramātma; for which jīvātma who is none other than Paramātma;
saṁsāritva-gandhamātramapi nāsti;; even the smell, even the faint-smell of
saṁsāritvam is impossible. And our glory is we read this all carefully; and write
notes also; and preserve the CD also; and at the end we ask you please bless on
the auspicious Sarasvati pūjā day that I should get liberation as early as possible.
Your teaching is wonderful. Therefore, whether they are glorifying the teaching or
insulting the teacher they don't know; all these lines are very important; you are
free, the moment you are ready to claim. And you are not free as long as you don't
claim; mōkṣa is not in Bhagavān’s-hands; mōkṣa is not in śāstram’s-hand; mōkṣa
is not even unfortunately in the guru’s hand; mōkṣa is in the student’s hand. If you

postpone mōkṣa, mōkṣa is farther; if you refuse to postpone mōkṣa; which is the
best guru-dakṣiṇā; the best guru-dakṣiṇā is refusing to postpone mōkṣa. That is
the essence that is the fact he says; samsaritva-gandha-mātram api nāśaṅkyam,
when I say I am liberated all the time, I am not saying the mind is perfect all the
time; never misinterpret the statement. When I say I am free all the time it does
not mean the mind is perfect; I can continue to improve the anātma-body by going
for regular walking, you reduce the weight; but claiming I am free, you can always
make the body-fitter; similarly, claiming I am free, you can always improve the
anātma-mind also.
Let us always improve the anātma for transactional purposes but let us not
connect the improvement of anātma with our real status; and what is our real
status; ‘I am free’ that is unconditional and un-negotiable. This is what
Śaṅkarācārya says claiming my freedom does not automatically mean mind is
perfect. That is not included in the statement. Mind we can always improve.
Therefore, he says I am free from saṁsāra that nāśaṅkyam never have any fear
regarding some saṁsāra sticking. And that Śaṅkarācārya reinforces kvacidapi lōkē
in the case of any superimposition, not only in the case of Ātma. In the case any
superimposition; avidyā-adhyastēna dharmēṇa; so this superimposed attributes,
which is superimposed because of because of avidyā; kasyacit, no object on to
which the superimposition is made. No object is either positively-affected or
negatively-affected; a superimposition cannot have value-addition or value-
deletion also. The superiority of the mind cannot make the Ātma-superior; the
inferiority of the mind cannot make the Ātma-inferior; mind’s-condition cannot
have value-addition to the Ātma; or value-deletion to Ātma.
Therefore, he says kasyacit adhiṣṭānasya upakāraḥ vā dr̥ ṣṭaḥ there is neither

upakāraḥ [value-addition]; nor na apakāraḥ [value-deletion]. So when you
superimpose a snake on the rope, the poison of the snake will not stick to the
rope. You cannot say after gaining knowledge, and eliminating the snake, snake is
gone but its poison is there; and therefore, you have to purify. All because on shell

you are superimposing silver; you cannot say some silvery-attributes are there on
the shell; similarly, you cannot say I have got jñānam; but vāsanas are there;
vāsana-kṣayam I have to do; we ask the question from where does vāsana come to
Ātma. If vāsanas of the mind are sticking to Ātma, then after jñānam, you have to
remove the vāsana; where is the question of addition of vāsanas or deletion of
vāsana; that is why in tattu-samanvayāt sūtra Śaṅkarācārya says after jñānam
nothing is required for mōkṣa; jñānam and mōkṣa are coeval or simultaneous; if
you think I have gained jñānam but some dōṣas are sticking; that means you have
not listened to properly. Then what to do? Therefore, there is no question upakāra
or apakāra. More in the next class.

377 Verse 13.02
Page 303; bhāṣyam 2nd paragraph
Verse 13.02 bhāṣyam continued
एवं च सनत, सवयक्षेत्रेरवनप सतः भगवतः क्षेत्रज्ञस्र् ईश्वरस्र् संसाररत्वगन्धमात्रमनप नािङ् क्र्म् । न नह क्वचचदनप लोके
अनवद्याध्र्स्तेन धमेणकस्र्चचत् उपकारः अपकारो वा दृष्टः ॥
ēvaṁ ca sati, sarvakṣētrēṣvapi sataḥ bhagavataḥ kṣētrajñasya īśvarasya

saṁsāritvagandhamātramapi nāśaṅkyam | na hi kvacidapi lōkē avidyādhyastēna
dharmēṇakasyacit upakāraḥ apakārō vā dr̥ṣṭaḥ ||
Pūrva-pakṣi had raised a question regarding the validity of mōkṣa-śāstra; and his
argument was mōkṣa-śāstra will be valid only if jīvātma is saṁsāri; and if jīvātma
does not have saṁsāra, how will you validate mōkṣa-śāstram. And therefore,
jīvātma has to be a saṁsāri for validating mōkṣa-śāstram and if jīvātma is a
saṁsāri, he cannot be identical with Paramātma. And for that Śaṅkarācārya
replied: yes; what you say is perfectly right; mōkṣa-śāstra will be valid only if
jīvātma has saṁsāra. And we also accept that jīvātma has saṁsāra. And we also
say śāstra is valid; and śāstra is required to remove the saṁsāra problem. But the
difference between the pūrva-pakṣi and Advaitin is subtle difference to be noted;
they also say jīvātma has saṁsāra; we also say jīvātma has saṁsāra. But the
difference is they say jīvātma has real-saṁsāra; yathārtha-saṁsāraḥ; and mōkṣa-
śāstra is meant to remove the yathārtha-saṁsāra. We also say jīvātma has
saṁsāra; but that saṁsāra is unreal-saṁsāra; ayathārtha-saṁsāra and mōkṣa-
śāstra is required to eliminate ayathārtha-saṁsāra; therefore, the difference is you
say mōkṣa-śāstra removes yathārtha-saṁsāra; and we say mōkṣa-śāstra
ayathārtha-saṁsāra. Who is more correct? If you logically analyse we are more
correct. Of course Śaṅkarācārya does not mention this here. Later he will mention
this. According to us if saṁsāra is real or yathārtha-saṁsāra, mōkṣa-śāstra can

never remove the saṁsāra; because what is real what is yathārtha, can never be
removed by anyone including Bhagavān.
Sataḥ nivr̥ ttiḥ kadāpi na sambavati; na asatō vidyatē bhāvaḥ na abhāvō vidyatē
sataḥ; if saṁsāra is yathārtha, mōkṣa-śāstra cannot do anything; therefore, your
hold is illogical; whereas we say saṁsāra being ayathārtha, it being superimposed,
it can be removed by śāstra; because what is superimposed because of ignorance;
ignorance is removable by knowledge; śāstra is pramāṇam and pramāṇam
generates knowledge; knowledge removes the ignorance; when ignorance goes
ayathārtha-adhyasta transferred-saṁsāra is eliminable.
And the transference is nothing but the attributes of sūkṣma-śarīraṁ; consisting of

sukha duḥkha and mōha. Sukha caused by sattva guṇa duḥkha by rajō-guṇa and
mōha by tamō-guṇa; sātvika-sukha, rājasa-duḥkha, tāmasa-mōha all the three
belonging to sūkṣma-śarīraṁ or antaḥkaraṇam we have transferred ourselves to
Ātma therefore, we appear to be samsāris. Transfer the sukha-duḥkha-mōha to
antaḥkaraṇa the anātma, I the sākṣi-caitanyam is ever free. Lord Kr̥ ṣṇa says in
प्रकािं च प्रवृत्तिं च मोहमेव च पाडिव ।

न द्वे नष्ट सम्प्रवृिानन न ननवृिानन काङ् क्षनत ॥ १४-२२॥
prakāśaṁ ca pravr̥ttiṁ ca mōhamēva ca pāṇḍava |

na dvēṣṭi sampravr̥ttāni na nivr̥ttāni kāṅkṣati || 14-22||
Guṇātīta-jñāni transfers the guṇa to the anātma. And this transference is caused
by ignorance. And always we should remember whenever we talk about
transference of attributes there are two things involved; that whose transference
are transferred; and that on to which it is transferred.
Always the word transference involves the giver as well as the receiver; here
anātma’s attribute is transferred to Ātma; anātma is that from which attributes are
transferred and Ātma is that unto which it is transferred. The source of the

attributes and locus-of-transference; source and locus; and what is the source of
attributes; it is sūkṣma-śarīraṁ and what is the locus of transference is Ātma.
And to convey this Śaṅkarācārya gave the example of sthāṇu and puruṣaḥ. Sthāṇu
means a stump and puruṣa is a person; and just as the attributes of a person is
transferred to a stump, and the inert stump appears to be a sentient-puruṣa; it is
caused by transference. This was the example given by Śaṅkarācārya. Now based
on the example, pūrva-pakṣi raises a question; that is going to be replied now.
Based on our example, pūrva-pakṣi raises a question. That Śaṅkarācārya answers.
र्िु उक्तम् न समः दृष्टान्तः इनत, तत् असत् । किम्? अनवद्याध्र्ासमात्रं नह दृष्टान्तदाष्टायन्न्तकर्ोः साधम्र्ं नववभक्षतम् । तत् न
व्यभभचरनत । र्िुज्ञातरर व्यभभचरनत इनत मन्र्से, तस्र्ानप अनैकान्न्तकत्वं दर्िंतं जराददभभः ॥
yattu uktam na samaḥ dr̥ṣṭāntaḥ iti, tat asat | kathaṁ? avidyādhyāsamātraṁ hi

dr̥ṣṭāntadārṣṭāntikayōḥ sādharmyaṁ vivakṣitam | tat na vyabhicarati | yattujñātari
vyabhicarati iti manyasē, tasyāpi anaikāntikatvaṁ darśitaṁ jarādibhiḥ ||
yattu uktam na samaḥ dr̥ ṣṭāntaḥ iti; yattu uktam is Śaṅkarācārya himself quotes
the pūrva-pakṣi; yattu pūrva-pakṣina uktam; and what is the pūrva-pakṣi’s
question. “dr̥ ṣṭāntanaḥ na samaḥ” for transference of the attribute you gave an
example; the example and the original are dissimilar. What is the dissimilarity? In
the example both sthāṇu and puruṣa are anātma. Your example is transference of
one anātma- attribute to another anātma. Having quoted two anātma examples,
thereafter quietly you are extending to vēdānta; in which one is anātma and the
other is Ātma. Which one is anātma? Source of attributes is anātma and which one
is Ātma the locus-of-transference is Ātma; how can you anātma-dvaya-dr̥ ṣṭāntaḥ
for anātma-Ātma-dārṣṭāntaḥ? Dr̥ ṣṭāntadārṣṭāntikayōḥ vaiṣamyam, vaidharmyam;
therefore, I cannot accept; iti; iti should be connected with uktam; says pūrva-
pakṣi. And for that what is Śaṅkarācārya’s reply. Tat asat; why, Katham? Your
pūrva-pakṣa is wrong. Your pūrva-pakṣa is false. Katham? Śaṅkarācārya himself
asks how do you say it is wrong? He clarifies; avidyādhyāsamātraṁ hi
dr̥ ṣṭāntadārṣṭāntikayōḥ sādharmyaṁ vivakṣitam; your problem is over-extension
of the example. An example is quoted only for a limited purpose; I often give the

example; when I say he is the pillar of the organisation; that person is compared to
a pillar only for a limited purpose. What is that? Without the pillar the building
collapses and without the important person organisation collapses; that much
alone. You should not ask whether the he is made of cement like pillar he is
stationery or round like the pillar; don’t extend the example to those areas; it is
only for a minimum purpose. Here also there are two anātmas in the example;
don't extend to that part; the example is only for a limited purpose; what is that;
attributes can be transferred from one’s source to another locus. Whether source
and locus are both anātma or one anātma; that part don't extend the example;
example is for what; transference of attributes. And transferred-attributes cannot
affect the locus of transfer. Transference-of-attributes can take place and the
transferred-attributes cannot affect the locus. When the sentiency of the person is
transferred to the stump, the stump will not be affected or changed by
transferred-sentiency. In the same way, the transferred-sukha-duḥkha-mōha will
appear in the Ātma but it will not affect the Ātma.
This much alone is the limited-purpose of the example; if you overextend it, it is
the problem of the listener and not the problem of the teacher. Therefore, he says
that avidyā-adhyāsa-mātram. Transference of attributes alone is the sādharmyaṁ;
sādharmyaṁ means the similarity between dr̥ ṣṭānta, the example and dārṣṭānta
the original that is vēdānta. That is vivakṣitam that is intended by the guru; a śiṣyā
should always look at the intension of the guru; intension of the speaker; he
should not take whatever meaning he loves to take. Intension is very very
important to be noted. Tad na vyabhicarati means that similarity is there between
dr̥ ṣṭānta and dārṣṭānta; na vyabhicarati means that similarly does not deviate.
Vyabhicarati means deviate; na vyabhicarati means there is no deviation. After na
vyabhicarati there must be a full-stop.
And thereafter pūrva-pakṣi continues. And continues to give the same objection
even though we have said don't extend to that area; still the pūrva-pakṣi who has
got that rut-of-thinking still he makes the same argument. Yattu jñātari

vyabhicarati; no doubt there is no deviation with regard to the transference of

attributes; but still there is a deviation in this particular area. No deviation in the
transference of attributes; but still there is a deviation in a different area. And what
is that different area; in the example, both are anātma to anātmas are there but in
the dārṣṭānta there is only one anātma and the other one is Ātma. Ātma here
Bhāṣyakāra says jñātari; jñātari means with regard to Ātma there is a deviation in
the example; because in the example Ātma is not involved and here Ātma is
involved; with regard to that Ātma, there is a deviation. How do you solve the
problem? jñātari vyabhicarati iti manyasē; there is a deviation with regard to Ātma;
iti manyase, that you think, for that I am giving the answer. Already we have given
the answer; what is the answer; the answer is that we don't want to extend the
example in that area, if you extend the example that is your problem; that is not
my problem; we have already given the answer.
But Śaṅkarācārya still wants to give another reply. What is that? If the sthāṇu-
puruṣa example having two anātmas is disturbing you, then what will I do; I will
change the example. After-all, what I want to convey is the same. If you are not
able to extract the message from my example, because of your dullness of the
intellect; what will I do; sthāṇu-puruṣa dr̥ ṣṭānta I will change. I will give another
example. What is that example?
Stūla-śarīraṁ attributes are superimposed on Ātma. So example we change from

sthāṇu-puruṣa to stūla-śarīra Ātma-adhyāsa. And what are the attributes of stūla-
śarīraṁ. Manuṣyatvam jarā maraṇādivatvam etc. are the attributes of stūla-
śarīraṁ; and stūla-śarīraṁ comes under anātma and that attribute is transferred
to Ātma; and here what is the object of transference; Ātma; and in this example
both are not anātmas; one is anātma and the other is Ātma. Therefore what do we
say; just as stūla-śarīra’s attributes are transferred to Ātma; sūkṣma-śarīraṁ’s
attributes of sukha-duḥkha-mōha are transferred to Ātma. What is the problem?
Just as stūla-śarīraṁ’s-attributes are transferred to Ātma, similarly, sūkṣma-

śarīraṁ’s-attributes are transferred to Ātma; and the example pūrva-pakṣi cannot

question.
The example pūrva-pakṣi cannot question because (understand this very clearly)
pūrva-pakṣi does accept that stūla-śarīraṁ’s attributes are transferred to Ātma is
an adhyāsa accepted by all the āstika-darśanams. It is a very very important
message we should register; sāṅkhya, yōga, nyāya, vaiśēṣika, pūrva-mīmāṁsā,
dvaita-vēdānta; viśiśtādvaita-vēdānta; all the darśanams has accepted an adhyāsa
that stūla-śarīra-dharmas [attributes] are superimposed on Ātma; fortunately for
us they all accepts and Śaṅkarācārya says if you are accepting stūla-śarīra-dharma
adhyāsa, why cannot you take that example for sūkṣma-śarīra-sukha-duḥkha-
mōha adhyāsa. Therefore, he says I have given the reply for that also; and what is
the reply; change the example from sthāṇu-puruṣa to stūla-śarīra-Ātma. That is
what he says in a small sentence: tasya api for your over-extension-dōṣaḥ also
anaikāntikatvaṁ-darśitaṁ, I have given the solution; so darśitaṁ; what is the
solution jarādibhiḥ; jarā here means stūla-śarīra-dharma adhyāsa dr̥ ṣṭāntēna;
jarādibhiḥ should be understood as by changing the example, and quoting jarā
means stūla-śarīra-dharma; being transferred to atma; then there is not even
problem of dr̥ ṣṭānta.
Now pūrva-pakṣi enters into another objection which is very very elaborately
discussed by Śaṅkarācārya. This is highly technical topic. We will enter a technical
topic which is going to be elaborately discussed in the bhāṣyaṁ.
अनवद्यावत्त्वात् क्षेत्रज्ञस्र् संसाररत्वम् इनत चेत्, न; अनवद्यार्ाः तामसत्वात् । तामसो नह प्रत्र्र्ः, आवरणात्मकत्वात् अनवद्या
नवपरीतग्राहकः,संिर्ोपस्िापको वा, अग्रहणात्मको वा; नववेकप्रकािभावे तदभावात्, तामसे च आवरणात्मके
नतचमरादददोिे सनत अग्रहणादे ः अनवद्यात्रर्स्र्उपलब्धेः ॥
avidyāvattvāt kṣētrajñasya saṁsāritvam iti cēt, na; avidyāyāḥ tāmasatvāt | tāmasō

hi pratyayaḥ, āvaraṇātmakatvāt avidyā viparītagrāhakaḥ,saṁśayōpasthāpakō vā,
agrahaṇātmakō vā; vivēkaprakāśabhāvē tadabhāvāt, tāmasē ca āvaraṇātmakē
timirādidōṣē sati agrahaṇādēḥ avidyātrayasya: upalabdhēḥ ||

Here pūrva-pakṣi raises another objection. He says according to you saṁsāra is

not there in the Ātma; the kṣētrajña; the jīvātma; because saṁsāra is experienced
in the form of sukha, duḥkha and mōha. And according to you, sukha-duḥkha-
mōha do not belong to Ātma; they belong to anātma -sūkṣma-śarīraṁ only; we are
falsely throwing them on to ourselves and therefore, they are really not there;
therefore, saṁsāra in the form of sukha-duḥkha-mōha is not there in the jīvātma.
And now the pūrva-pakṣi says ok. I am willing to accept sukha-duḥkha-mōha are
not in the jīvātma. They belong to sūkṣma-śarīraṁ. They do not belong to Ātma.
Ātma is like crystal; sukha-duḥkha-mōha is like the redness transferred, which
belong to the sūkṣma-śarīraṁ only. But if the jīvātma has to transfer the sukha-
duḥkha-mōha what is the cause according to you; the cause is because of
ignorance you say; ignorance is the cause of transference; and that means jīvātma
is associated with ignorance. You accept that; jīvātma does not have sukha-
duḥkha-mōha; because they belong to sūkṣma-śarīraṁ but if jīvātma has to throw
sukha-duḥkha-mōha it must be because of ignorance that means jīvātma is
associated with ignorance. And therefore, this ignorance is the cause of saṁsāra
therefore, jīvātma is saṁsāri; avidyāvattvāt; Paramātma is asaṁsāri avidyā-
rahitatvād; jīvātma is saṁsāri avidyāvattvāt; Paramātma is asaṁsāri avidyā-
rahitatvād. Therefore, one has avidyā; another does not have avidyā; therefore,
jīvātma-Paramātma-aikyam is not possible. That is the pūrva-pakṣi argument.
Avidyāvattvāt kṣētrajñasya; since kṣētrajña, jīvātma is contaminated by avidyā,
saṁsāritvam, there is saṁsāra for jīvātma. For this we can give two answers; one is
a very simple answer; another is a different type of answer; and Śaṅkarācārya does
not give the simple answer; perhaps he want us to have some discussion and
thinking and therefore, he will give a different answer.
First we will see the simple answer; with this pūrva-pakṣa is over one minute. But
he will give a different answer. The simple answer is: even though jīvātma is
associated with avidyā; we don't mind, because avidyā itself is mithya. Avidyā itself
is mithya. Just as sukha-duḥkha-mōha are transferred and mithya-avidyā also is

mithya only; mithya-avidyā belong to mithya-jīvātma will create mithya-saṁsāra

and mithya-saṁsāra we are going to eliminate by knowledge; śāstra is going to
eliminate and therefore, jīvātma is unreally a saṁsāri; because of its association
with unreal-avidyā but even though it is associated with unreal-avidyā and
unreally-saṁsāra; unreally-saṁsāri, jīvātma is really what; asaṁsāri only.
Therefore, jīvātma-Paramātma-aikyam has no dōṣaḥ he says. Exactly like sukha-
duḥkha-mōha; the same argument we have extend here also.
But Śaṅkarācārya gives a different answer; vēdānta always uses different prakṛiya
about which I will discuss at the end. But here I will talk about Śaṅkarācārya’s
approach; he is going to say that avidyā also does not belong to jīvātma; it belong
to antaḥkaraṇam only. Just as sukha-duḥkha and mōha belong to antaḥkaraṇam
or sūkṣma-śarīraṁ; avidyā also belongs to antaḥkaraṇam only. Jīvātma is not
associated with avidyā also. This is going to be Śaṅkarācārya’s approach. For that
he uses an interesting argument.
First I will explain the argument. Thereafter we will see the bhāṣyaṁ. First pūrva-
pakṣa let it be clear. What is the pūrva-pakṣa? Avidyāvattvāt kṣētrajñasya, since
jīvātma is associated with avidyā, avidyāvattvāt means associated with avidyā,
kṣētrajñasya-saṁsāritvam, jīvātma is saṁsāri; iti cēt, na; it is not so. Jīvātma is not
associated with avidyā also. This is the answer in nutshell. If jīvātma is not
associated with avidyā, then avidyā is associated with what?
His answer is going to be antaḥkaraṇam. What is the argument? He will give his
argument. Avidyā means what; not absence of vidyā. According to Vēdanta, avidyā
is not absence of vidyā, avidyā is that which obstructs vidyā. Knowledge-obstructer
is avidyā; vidyā-virōdhi/ vidyā-pratibandaḥ, avidyā. Vidyā-virōdhi, that which is
inimical to knowledge and that which obstructs the rise of knowledge is called
avidyā in Sānskrīt; vidyā-virōdhi or vidyā-pratibandaḥ. And Śaṅkarācārya argues
that vidyā-pratibandaḥ, obstruction to any knowledge must be present where?;
obstruction-to-the-knowledge must be located where? He says it must be located

in the generator-of-knowledge. Obstruction-to-the-knowledge must be always

located in that-which-generates-knowledge; only when in the-generator-of-
knowledge, obstruction is located; then generator-of-knowledge will not be able
to; I will repeat: only when the obstructer-of-knowledge is located in the
generator-of-knowledge, then alone the generator-of-knowledge, because of the
obstruction, will not be able to generate knowledge. And when the generator-of-
knowledge because of the obstruction does not generate knowledge; there is
what: there is avidyā there. And therefore, avidyā means vidyā-virōdḥ/vidyā-
pratibandaḥ; and it must be located in the generator. And what is the generator of
knowledge? An instrument is that knowledge; knowledge-instrument generates
the knowledge; karaṇam or any instrument alone can generate knowledge; just as
karma-indriyaṁ generate karma; jñāna-indriyaṁ generates jñānam. Just as
karmēndriyam generates karma, jñānēdriyam geneates knowledge; jñānēdriyas is
otherwise called pramāṇam or called as jñāna-karaṇam; and therefore avidyā
must be karaṇa-niṣṭa. Avidyā must be located in the jñāna-karaṇam, jñāna-
indriyaṁ; jñāna-pramāṇam. Remember these three words; jñāna-karaṇam, jñāna-
indriyaṁ; jñāna-pramāṇam. And for this he gives an example. The example of eye,
a jñānēndriyam is taken. Suppose a person has cataract in the eye; naturally, the
eyes does not function properly. Therefore, naturally, he will have what; avidyā;
what avidyā; he will have rūpa-avidyā; the knowledge of colours and forms this
person will not have. The jñātā, pramāta the jīvaḥ; does not have rūpa-jñānam; he
has got rūpa-avidyā. Therefore, the pramāta goes and complains to eye doctor. He
says I don't see anything and I have avidyā and I am not able to read; I am not
able to see the people therefore, he has got rūpa-avidyā. When he goes and
complains to the doctor, doctor does the correction to the karaṇam or the karta.
Doctor treats the karaṇam or karta? He does not check the karta. He only checks
the eye and he finds that the avidyā; avidyā means what vidyā pratibandaḥ / vidyā
virōdhi is in karaṇa-niṣṭa and he puts him to surgery; cataract surgery
instantaneously removed and IOL implanted in one hour and he walks out; he has

not done anything to jñātā and he has done something to jñātuḥ-karaṇam and not
only that if the avidyā problem is in the jñātā, then what will happen: after the
treatment of the eyes, this person will not get knowledge because avidyā was
where? If avidyā is kartr̥ -niṣṭa, it is present in the jīvātma; even after the treatment
of the eye, the problem will not be solved; the doctor will have to separately treat
what: he has treated only the eye and avidyā is there in the jñātā and please
remove avidyā we will have to say. But once the eyes are treated, the patient goes
and nobody touches jñātā, the pramāta. Always you solve the avidyā-problem by
handling the vidyā-karaṇam only. So if avidyā is in the jñānēdriya-niṣṭa, with
regard to Ātma also, the avidyā must be karaṇa-niṣṭa only but in the case of Ātma-
jñānam, the problem cannot be in the indriyaṁ s; because Ātma cannot be known
by bāhya-indriyaṁ; the problem must be located in antar-indriyam,
antaḥkaraṇam. For the avidyā of the external-world, for the problem of the
external-world, the location is what; in the external-instrument; with regard to
Ātma-avidyā, the problem must be where; in the internal-instruments; therefore,
avidyā antaḥkaraṇa-niṣṭa is the first point; like what timiravat.
Anandagiri gives a beautiful anumānam. Avidyā, antaḥkaraṇa-niṣṭa; karaṇa-niṣṭa,

dōṣatvād; timiravāt. Avidyā is located in the mind; antaḥkaraṇam, because it is a
dōṣaḥ , like what; timira-dōṣaḥ in the eye. This is message number one. You
meditate on this. We have not seen this elsewhere. This is a new approach.
Then the next point he gives is; in antaḥkaraṇam, in the eye, the avidyā is located
in the form of what timirādi-dōṣaḥ ; timiram etc. varieties of the defects in the
indriyam; but in the antaḥkaraṇam, Ātma-avidyā is located in the form of three-
fold pratyayās. The ātma-avidyā is located in the internal organ, antaḥkaraṇam, in
the form of three dōṣas; in indriya it is timira-dōṣaḥ ; in antaḥkaraṇa, ātma-avidyā
is in the form of three-dōṣam and three-dōṣams he calls it as trivida-tāmasa-
pratyayaḥ i.e., trivida-tāmasa-pratyayaḥ; three-fold tāmasic-thoughts are the
expressions of ātma-avidyā in the mind or antaḥkaraṇam. I will repeat. Three-fold
tāmasic-thoughts are the expressions of ātma-avidyā in the antaḥkaraṇam.

And why does Śaṅkarācārya call it tāmasic-thoughts; because it is avidyā and it

covers Ātma. Āvaraṇātmakatvāt tāmasa pratyayaḥ, vidyā-virōdhivāt; vidyā-
pratibandatvāt avidyā. Āvaraṇātmakatvāt tāmasa pratyayaḥ; vidyā-pratibandatvāt
avidyā; Ātma-avidyā is trivida-pratyayaḥ. Pratyaya means thoughts.
And what are the three-fold thoughts? Śaṅkarācārya calls them agrahaṇa-
pratyayaḥ, saṁśaya-grahaṇa-pratyayaḥ; viparīdha-grahaṇa-pratyayaḥ. agrahaṇa
pratyayaḥ, saṁśaya-grahaṇa-pratyayaḥ; viparīdha-grahaṇa-pratyayaḥ; All these
three are generally called Tāmasa-pratyayas; all these are also generally called
avidyā-pratyayas; all of them are āvaraṇātmaka-pratyayaḥ.
Too much sanskrit words, but once you come to bashyam, I have to give you some
problem . If there is no difference between the mūlam and bhāṣyam classes,
what is the point? I should make you struggle. 
The next question is what are the three pratyayas. So with regard to ātma-
svarūpam or brahma-svarūpam, that is with regard to Aham brahma asmi; when
you say I don't know, Aham brahma asmi, that pratyayaḥ is called agrahaṇa
pratyayaḥ. Agrahaṇam means what; non-grasping; how will you say that; I don't
know. Your class was wonderful but I could not follow anything. Agrahaṇa-
pratyayaḥ is ‘I-don't-know pratyayaḥ’ or ‘nāsti-iti-pratyayaḥ’ (Rāmarāya Kavi), or
‘I-don't-know-pratyayaḥ’.
Then saṁśaya-grahaṇa-pratyayaḥ. You can understand. I may be Brahman

because you are repeatedly telling me; maybe I am Brahman; but I am not very
sure about it. Only when I get Ātma-sākṣātkāra, I will be convinced. I have not got
that anubhavam. So therefore, I am still doubtful. For you, it may be true, but for
me doubtful. Therefore, doubtful-pratyayaḥ is called saṁśaya-pratyayaḥ.
The third one is viparīdha-pratyayaḥ. I am not Brahman; I don't have any doubt
also. I am jīvaḥ only. I am doubtless that I am jīvaḥ. I am dāsaḥ. Dāsōham I am
doubtless. This is called viparīdha-pratyayaḥ or misconception; all the three put

together is called avidyā. And this avidyā obstructs what; the vidyā that Aham
brahma asmi. So this is the second point.
The first point is avidyā antaḥkaraṇa-niṣṭa. The second point is avidyā is in the
form of three-fold thoughts ‘I don't know’; ‘I doubt’ and ‘I am not Brahman’
definitely.
And the third point is because it is a dōṣaḥ in the form of thoughts-only because it
is dōṣaḥ in the form of thoughts-only; thoughts must be located where; in the
antaḥkaraṇam; therefore, only this antaḥkaraṇa-niṣṭa. And not only that; śāstra
pramāṇam and vēdānta-vaidyaḥ; ajñāna timirāndasya jñānājñāna śalākayā; where
does it come; śāstra also does not treat the jīvātma. Śāstra or guru-vaidya with
śāstra-surgical-needle does not treat the jīvātma. It treats what; only the
antaḥkaraṇam; that is why in the class, not only jīvātma is required in the class and
more than jīvātma what is required; you have started laughing already; we require
jīvātma’s-mind, because guru the vaidya; using the śāstram, the surgical needle, is
handling not the śiṣyā, the jīvātma, but his antaḥkaraṇa; in that antaḥkaraṇa,
through śravaṇaṁ, mananam and nidhidhyāsanam; through sravaṇēna,
agrahaṇa-pratyayaḥ; through manaṇēna, saṁśaya-grahaṇa-pratyayaḥ; through
nidhidhyāsanam, viparyayaḥ-grahaṇa-pratyayaḥ; all these pratyayas located in the
antaḥkaraṇam are removed and after that jīvātma need not do anything to
himself; mind-correction only is required; Jīvātma need not be separately treated;
jīvātma cannot be treated also. Cannot be treated; need not be treated; and we
have to treat only the antaḥkaraṇam; once the antaḥkaraṇam is corrected, the
jīvātma says ahaṁ Paramātma asmi. And therefore, pūrva-pakṣi said avidyā
belongs to jīvātma and Śaṅkarācārya’s answer is: avidyā does not belong to
jīvātma and it belongs to antaḥkaraṇam. This is going to be an elaborate
discussion.
Look at this. Avidyāyāḥ tāmasatvāt; avidyā is in the form of three-fold Tāmasa-

pratyayaḥ. That is saṁkṣepa-uttaram; it is being elaborated. Tāmasōhi-pratyayaḥ;

tāmasik thoughts alone; avidyā is called avidyā because it obstructs vidyā. Vidyā-
virōdhitvāt; āvaraṇātmakatvāt, because it conceals and obstructs the rise of
knowledge.
So avidyā hi tāmasaḥ-pratyayaḥ; this tāmasa-pratyayaḥ expresses in three forms

that is why require śravaṇaṁ mananam and nidhidhyāsanam. Why do we talk
about ātmā vā arē draṣṭavyaḥ śrōtavyō mantavyō nididhyāsitavyō; because in the
mind trividha-tāmasa-pratyayas are there; what are they: viparīta-grahaṇa; that is
called viparīdha-tāmasa-pratyayaḥ; saṁśaya-upastāpakaḥ; it is creator of doubt
saṁśaya-pratyayaḥ or agrahaṇātmakaḥ vā are in the form non-grasping,
expressing in the form of ‘I don't know’. And this tāmasa-pratyayaḥ and vidyā are
opposed to each other; therefore, tāmasa-pratyayaḥ is called a-vidyā; virōdhi arthē
nan. A-vidyā itarthāḥ; nan virōdhi arthē.
And how do you that the vidyā and three pratyayas are opposed to each other. It is
because they are mutually-exclusive; so where vidyā is there, these three-fold
pratyayas will not be there; where three-fold pratyayas are there, vidyā will not be
there. Since they are mutually-exclusive; they are opposed to each other; they are
opposed to each mother means vidyā and Tāmasa-pratyayaḥ are opposed to each
other; therefore, Tāmasa-pratyayaḥ is called avidyā.
Therefore, he says vivēka-prakāśa-bhāvē, when vidyā is there; vivēka-prakāśa

means vidyā; tad abhāvāt; it means trividha Tāmasa-pratyayaḥ abhāvāt; a jñāni will
never say these three things; ‘I don't know Brahman’ he will never say; ‘I think I
am Brahman’ or ‘I may be Brahman in the month of May’; he will not say that; and
he will never say I am a saṁsāri. It is impossible for him to think or say ‘I am a
saṁsāri ’. Trividha-tāmasa-pratyayaḥ and vidyā do not co-exist. And tāmasē ca
āvaraṇātmakē timirādi-dōṣē sati, on the other hand when the three pratyayas are
present, that is when vidyā is absent; tāmasē ca āvaraṇātmakē timirādi-dōṣē sati,
when vidyā is absent or concealed, agrahaṇādēḥ upalabdhēḥ; agrahaṇādēḥ
means the three-fold tāmasa-pratyayas are there. When vidyā is absent tāmasa-

pratyayas are present, when vidyā is present, tāmasa-pratyayas are absent;

therefore, tāmasa-pratyayaḥ is avidyā; they are located in the mind; therefore,
mind alone is the locus of avidyā. He is going to elaborate on this point by timira
example. We will see in the next class.

378 Verse 13.02
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
Page 303, bhāṣyaṁ last paragraph
Verse 13.02 Bhāṣyaṁ (cont’d)
न; अनवद्यार्ाः तामसत्वात् । तामसो नह प्रत्र्र्ः, आवरणात्मकत्वात् अनवद्या नवपरीतग्राहकः,संिर्ोपस्िापको वा,

अग्रहणात्मको वा; नववेकप्रकािभावे तदभावात्, तामसे च आवरणात्मके नतचमरादददोिे सनत अग्रहणादे ः
अनवद्यात्रर्स्र्उपलब्धेः ॥
na; avidyāyāḥ tāmasatvāt | tāmasō hi pratyayaḥ, āvaraṇātmakatvāt avidyā

viparītagrāhakaḥ,saṁśayōpasthāpakō vā, agrahaṇātmakō vā; vivēkaprakāśabhāvē
tadabhāvāt, tāmasē ca āvaraṇātmakē timirādidōṣē sati agrahaṇādēḥ avidyātrayasya:
upalabdhēḥ ||
Śaṅkarācārya establishes in this bhāṣyaṁ, based on the second verse of the

thirteenth chapter, that jīvātma and Paramātma are essentially identical;
kṣētrajñaṁ cāpi māṁ viddhi; kṣētrajña is jīvātma, māṁ is Paramātma;
sāmānādhikaraṇyam is there; and therefore, Kr̥ ṣṇa wants us to know that both are
one and the same.
And when Śaṅkarācārya while establishing this message, pūrva-pakṣi raises

varities of objections to that and Śaṅkarācārya is clearing them. And the present-
objection of pūrva-pakṣi is jīvātma is associated with avidyā; Paramātma is not
associated with avidyā; and therefore, jīvātma is avidyāvān and Paramātma is
avidyā-rahitaḥ. How can avidyā-sahita-jīvātma and avidyā-rahita-Paramātma ever
be identical? And that jīvātma is associated with avidyā, Śaṅkarācārya himself is
accepting because Śaṅkarācārya said jīvātma alone due to ignorance is
transferring, sukha, duḥkha and mōha of the mind or the sūkṣma-śarīraṁ, to
himself because of what reason; avidyā. Therefore, Śaṅkarācārya himself has
accepted that jīvātma is avidyā-sahitaḥ; and Paramātma is avidyā-rahitaḥ; how can
the two be identical is the question. For which question Śaṅkarācārya gives his

reply. And here Śaṅkarācārya says avidyā does not belong to jīvātma. Jīvātma does
not have avidyā; avidyā also belongs to antaḥkaraṇam only. Thus his contention is
avidyā is kāraṇa-dōṣāḥ; either it belongs to antaḥkaraṇam in certain cases; or it
belongs to bāhya-karaṇam in certain other cases. Bāhya-karaṇam means sense-
organs, indriyāṇi. Therefore, avidyā kāraṇa-niṣṭa kāraṇa-dōṣa-rūpatvāt.
And this he is establishing by giving the appropriate reasons; but while discussing
this, a doubt may arise in the mind of some students; if they remember some
other discussions elsewhere; otherwise there is no problem; a doubt may come;
one or two students indicated that doubt also and therefore, I will mention that
doubt; but I will resolve that doubt only later.
Śaṅkarācārya establishes throughout the bhāṣyaṁ, avidyā is antaḥkaraṇa-niṣṭa.

And antaḥkaraṇam is anātma; therefore, avidyā is located in anātma. But in
Saturday classes in Naiṣkarmya-siddhi, 3rd chapter introduction, very elaborately
Surēśvarācārya analysed where is avidyā located; and after very elaborate analysis,
Surēśvarācārya established avidyā is Ātma-niṣṭa, not anātma-niṣṭa. Locus of avidyā
is Ātma and locus of avidyā can never be anātma. And recently in Vicāra-sāgaram
we revised anirvacanīyakyādi also where we saw that avidyā is sākṣi-caitanya-niṣṭa
whereas here Śaṅkarācārya is very vehemently establishing avidyā is anātma-niṣṭa.
Therefore, doubt will be is it there a contradiction between these two views. What
is the correct statement? I am not going to discuss this doubt now. Later I will deal
with it.
Śaṅkarācārya analyses this topic twice in this bhāṣyaṁ. Now in this bhāṣyaṁ, he
establishes avidyā is located in the mind, antaḥkaraṇam-anātma and he gives one
particular reason and same topic he raises in the same bhāṣyaṁ later; you know
this bhāṣyaṁ is very very elaborate bhāṣyaṁ. In page 311, I do not know when we
will come to that; in the same bhāṣyaṁ later; Śaṅkarācārya raises the same
question once again, again he gives the answer; avidyā is in the antaḥkaraṇam
giving another reason. Thus he gives two different reasons and establishes that

antaḥkaraṇa-niṣṭa. We will confine to this topic and later Surēśvarācārya’s issue I

will discuss later at the concluding time.
So here Śaṅkarācārya says avidyā is kāraṇa-dōṣaḥ. And this avidyā in the

antaḥkaraṇam, expresses in the form of three-fold pratyayaḥ; agrahaṇa-
pratyayaḥ; saṁśaya-grahaṇa-pratyaya and viparīta-grahaṇa-pratyaya; and since
avidyā is in the form of three-fold tāmasa-pratyayaḥ, all of them are tāmasam;
tāmasa means concealing the nature; and because it is in the form of pratyayaḥ it
should be where; all pratayayas must be in the antaḥkaraṇam alone, because
pratyaya means thought and thought must be located in the mind.
BBBB
Not only that; as long as the three avidyā-pratyayas are there, vidyā is absent; and
when vidyā is there, these three-pratyayas are absent and therefore, these three-
pratyayas are vidyā-virōdhi and whatever is vidyā-virōdhi has to be what: avidyā
only. Therefore, he concluded; look at the last three lines; vivēka-prakāśa-abhāvē
tad abhāvāt; when vivēka-prakāśa, the lamp of prakāśa is there, tad-abhāvat, tad
means three-fold-pratyayas when knowledge is there, these three-pratyayas are
absent; and tāmasē ca āvaraṇātmakē timirādi-dōṣē sati; is equal to vivēka-prakāśa-
abhāvē; when the lamp of knowledge is absent, avidyā-trayasya-upalabdhēḥ;
when three thoughts are present. When knowledge is absent, these three-
thoughts are present; when knowledge is present; these three-thoughts are
absent; therefore, knowledge and these three-thoughts are mutually exclusive;
they are opposed to each other; therefore, the three-thoughts should called what;
avidyā. Vidyā-virōdhitvad avidyā. And since it is in the form of three-fold dōṣaḥ ,
dōṣaḥ must be always in kāraṇam only; because kāraṇam alone produces
knowledge; therefore, the obstruction to the rise of knowledge must be where; in
the producer-of-knowledge and what is the producer-of-knowledge. Always ātma
does not produce knowledge and kāraṇam alone produces knowledge; therefore,
the dōṣaḥ must be kāraṇa-niṣṭa only. And therefore, this paragraph we should

conclude by adding a sentence. Tasmāt tāmasa pratyayātmaka avidyā

antaḥkaraṇa-niṣṭa bhavati; therefore, avidyā is in the mind; jīvātma does not have
avidyā. Up to this we saw in the last class. This is being explained further.
अत्र आह — एवं तर्हं ज्ञातृधमयः अनवद्या । न; करणे चक्षुनि तैचमररकत्वादददोिोपलब्धेः । र्िु मन्र्से —ज्ञातृधमयः अनवद्या,
तदे व च अनवद्याधमयवत्त्वंक्षेत्रज्ञस्र् संसाररत्वम्; तत्र र्ुक्तम् ‘ईश्वर एव क्षेत्रज्ञः, न संसारी’ इत्र्ेतत् अर्ुक्तचमनत तत् न; र्िा
करणे चक्षुनि नवपरीतग्राहकादददोिस्र्दियनात् । न नवपरीताददग्रहणं तन्न्नचमिं वा तैचमररकत्वादददोिः ग्रहीतुः
atra āha — ēvaṁ tarhi jٌātr̥dharmaḥ avidyā | na; karaṇē cakṣuṣi

taimirikatvādidōṣōpalabdhēḥ | yattu manyasē — jٌātr̥dharmaḥ avidyā, tadēva ca
avidyādharmavattvaṁ kṣētrajٌasya saṁsāritvam; tatra yaduktam ‘Īśvara ēva
kṣētrajٌaḥ, na saṁsārī’ ityētat ayuktamiti — tat na; yathā karaṇē cakṣuṣi
viparītagrāhakādidōṣasya darśanāt | na viparītādigrahaṇaṁ tannimittaṁ vā
taimirikatvādidōṣaḥ grahītuḥ,
Śaṅkarācārya wants to elaborate his reply further; but as is his style, sometimes
when he gives a reply in a very elaborate way, he will give part of the reply and
then he will repeat the pūrva-pakṣa once again; and continue the reply. Perhaps
he is afraid that we might forget pūrva-pakṣa itself and therefore, he has the style;
raise a question and give reply; and then repeat the pūrva-pakṣa again and
continues the reply.
Unless we are alert this repetition of pūrva-pakṣa in between can break our
understanding of the reply; because of our lack of discipline; here also such a thing
is happening before he continues his reply.
He repeats pūrva-pakṣa once and again and continues his reply; what I will do is
that this portion which repeats pūrva-pakṣa; I am going to skip because already
you know the pūrva-pakṣa. I am not going to dwell on pūrva-pakṣa. Pūrva-pakṣi
says avidyā belongs to jīvātma; but our reply is that avidyā belongs to
antaḥkaraṇam.
Therefore, this portion, I am going to skip “atra āha onwards to sixth line you
come ētad ayuktam iti” and thereafter tad na up to na” you can put some kind of a

mark bracket or something it is only repetition of the pūrva-pakṣa and

continuation of the reply. I am going to deal with the latter portion that is ‘yathā
karaṇe’ onwards. This yathā karaṇe onwards will nicely jell with the previous page
where we completed.
I asked to add a sentence; tasmad therefore; avidyā, which is in the form of three-
fold-pratyayaḥ is located in the mind only. Tasmāt tāmasa-pratyayātmaka avidyā
antaḥkaraṇa niṣṭa bhavati I concluded. Thereafter continuation is from yathā (Did
you get the portion yathā?) And for that Śaṅkarācārya gives an example. Not only
the Self-ignorance is located in the mind; other ignorances are also located not in
the Ātma; but located in the mind or in any other organ or karaṇam only. Either
internal-organ or external-organ, internal-external organ alone is the locus and
not the Ātma that is behind and separate from the organ.
Yathā just as karaṇē cakṣuṣi because of the dōṣaḥ in the eye only, like timirādi-
dōṣaḥ when there is timiram in the eye; and there is an object in the front;
naturally we will have three-fold pratyayaḥ; what is that: the object I do not know
they will say. Otherwise what will they say: I have a saṁśaya-pratyaya whether it is
Rama or Lakshmana; or very thoughtfully I conclude wrongly; where it is Rama, I
will say it is Lakshmana only. When the timirādi-dōṣaḥ is there not in the jīvātma
but in the kāraṇa; vidyā is absent; avidyā is alive in the form of agrahaṇa; saṁśaya-
grahaṇa, viparīdha-grahaṇa.
Therefore, he says viparīdha-grāhakādi-dōṣasya; three-fold dōṣaḥ ; cakṣuṣi-

darśanāt; we never see in the jīvātma but in eye only; darśanāt na viparītādi-
grahaṇaṁ and therefore, the wrong-perception in the three-forms and
tannimittaḥ taimirikatvādi-dōṣaḥ; tannimittaḥ should be read as tannimitta
bhūtaḥ; otherwise there will be a grammatical problem, which I am not going into;
tannimitta bhūtaḥ means the cause for three-fold wrong-pratyayaḥ; and what is
that cause taimirikatvādi-dōṣaḥ; the disease called cataract etc; cakṣuṣi bhavati it
belongs to the eye only na grahītuḥ, that na comes before; that is the crucial;

grahitā means jīvātma-the-observer; it never belongs to pramāta; it never belongs

to sākṣi; it belongs to pramāṇam otherwise called karaṇam; pramāṇam otherwise
called karaṇam. And this is further proved by later experience also which I
mentioned in the last class. Śaṅkarācārya clarifies that in the next paragraph.
चक्षुिः संस्कारेण नतचमरे अपनीते ग्रहीतुः अदियनात् न ग्रहीतुधयमयः र्िा; तिा सवयत्रैव अग्रहणनवपरीतसंिर्प्रत्र्र्ास्तन्न्नचमिाः
करणस्र्ैव कस्र्चचत् भनवतुमहयन्न्त, न ज्ञातुः क्षेत्रज्ञस्र् ।
cakṣuṣaḥ saṁskārēṇa timirē apanītē grahītuḥ adarśanāt na grahīturdharmaḥ yathā;

tathā sarvatraiva agrahaṇaviparītasaṁśayapratyayāstannimittāḥ karaṇasyaiva
kasyacit bhavitumarhanti, na jñātuḥ kṣētrajñasya |
That the three-fold wrong-thoughts are located, because of the karaṇam only; eye-
only, and it is proved by later experience also; that is when we go to the doctor
saying that we don't see things properly; he handles the pramāṇam or pramāta;
the doctor does not treat the jīvātma, he treats only the eye; or in the case of ears
he treats the ears; karaṇam alone is treated; never the pramāta, jñātā or sākṣi.
From that it is clear, the dōṣaḥ always belongs to karaṇam alone. That is why
Ānandagiri gives a fantastic anumānam, avidyā antaḥkaraṇa-niṣṭa dōṣatvāt
timiravat. Any dōṣaḥ belongs to kāraṇam only. Avidyā is a dōṣaḥ , therefore, it
belongs to karaṇam only. Doctor also treats the kāraṇam only. Look at here,
cakṣuṣaḥ saṁskārēṇa, samskāra here means treatment, by treating the eye, timirē
apanītē sati, when the cataract or the lense with the cataract removed or dōṣaḥ is
removed; grahītuḥ adarśanāt after the eyes are repaired the problem is gone or
not; the problem is gone; if the dōṣaḥ is in the jñātā-jīvātma, what will happen;
even after the eyes are repaired the problem will continue if the problem is in
jīvātma; the very fact that the jīvātma is able to see properly, the dōṣaḥ belongs to
karaṇam alone. Therefore he says, grahītuḥ adarśanāt, after the treatment of the
eye, the dōṣaḥ, the trivida-pratyayaḥ, three-fold pratyayas, we don't find in the
jīvātma. Tasmāt na grahīturdharmaḥ; avidyā is not belonging to grahīta, grahīta
means jīvātma; sākṣi or kṣētrajña; yathā, as in the case of bāhya-karaṇam, the
same you have to extend it to antaḥkaraṇam also; Tathā, sarvatra ēva; sarvatra

means whether it is three-fold wrong-pratyayas with regard to external-object or

whether it is three-fold wrong pratyayas with regard to one Self, anātma-viṣayaka
trivida-pratyayaḥ vā; Ātma-viṣayaka trivida-pratyayaḥ vā; whether it is material-
ignorance or spiritual-ignorance, any ignorance consisting of three-fold thought;
sarvatra agrahaṇa viparīta-saṁśaya-pratyayaḥ; and tannimittāḥ and here also
because of a linguistic problem; we are going to give make a small reading
difference as suggested by Rāmarāya Kavi; instead of tannimittāḥ, the better
reading is sā-nimittāḥ; Sarasvati sā, instead of ta, sā-nimittāḥ means along with the
dōṣaḥ ; three-fold-pratyayas along with the dōṣaḥ ; karaṇasyaiva kasyacit
bhavitum arhanti, always belongs to kāraṇam; but what is important; na jñātuḥ
kṣētrajñasya. Therefore, jīvātma is not avidyāvān. Avidyāyaḥ dōṣatvāt is the prime
reason; Śaṅkarācārya will give another reason in page number 311 [Gorakhpur
edition of Gīta bhāṣyam]. At that time I will remind you this, because you would
have forgotten it. Continuing.
संवेद्यत्वाचच तेिां प्रदीपप्रकािवत् न ज्ञातृधमयत्वम् — संवेद्यत्वादे व स्वात्मव्यनतररक्तसंवेद्यत्वम्; सवयकरणनवर्ोगे च कैवपर्े

सवयवाददभभः अनवद्यादददोिवत्त्वानभ्र्ुपगमात् ।
saṁvēdyatvācca tēṣāṁ pradīpaprakāśavat na jñātr̥dharmatvam —

saṁvēdyatvādēva svātmavyatiriktasaṁvēdyatvam;
The second argument which he is going to give in page number 311 very
elaborately that he himself says in this particular paragraph; the three lines. We
will see the elaboration later. This is also a powerful argument. This is based on
two important vēdāntic-principles; which I have very often referred to; anything
that is experienced is an experienced-object and therefore, different from
experiencer-subject. Any experienced-thing is an experienced-object and
therefore, different from the experiencer-subject. It is number one. This we are not
going to apply here.
And the second-thing is any experienced-attribute, this we will apply here; any
experienced-attribute always belongs to an experienced-object; and never belongs

to the experiencer-subject. Experienced-attributes can belong to experienced-

object; and never to the experiencer-subject. This Śaṅkarācārya will discuss very
elaborately in the page 311.
And now he asks the question: ignorance is known or unknown?; any ignorance,
whether it is spiritual-ignorance or material-ignorance; everyone knows that he
has got ignorance; whatever be the ignorance. What is the proof? A person can
never become the student of a subject; unless he knows what; why I do I attend a
sanskrit class; the purpose of taking any class; because I know that I do not know
Sānskrīt. Physics-class I attend because I know that I do not know physics. And not
only that nobody can become a teacher of a subject; unless he knows what; that
he does not have ignorance of the subject. Therefore, the presence-of-ignorance
must be known to be a student; the absence-of-ignorance must be known to be a
teacher; therefore, all the teaching-activities are possible only because of the
knowledge of the presence-of-ignorance as well as absence-of-ignorance.
Therefore, ignorance is always known as present or absent. Ignorance always
comes under an attribute because an attribute cannot exist independently. It
always requires what; a substance; like yellow-colour is an attribute; it requires a
substance which has yellow colour; avidyā is an attribute because it cannot exist by
itself; it cannot be seen sitting independently in a corner; you do not see avidyā as
an independent-entity; paratantratvāt avidyā dharmabhūtaḥ; and therefore since
ignorance is an experienced-attribute, (I am talking so much because of this) since
ignorance is an experienced-attribute, both by the student and the teacher, for
one it is an experienced-attribute as present and another as absent. So the attribute
of avidyā, experienced-attribute should belong what; to an experienced-object
only. It can never belong to experiencer-subject; and what is the object here? In
the case of timiradi-dōṣaḥ avidyā, which is located in the sense-organs but in the
case of Ātma-avidyā, it is not in the sense-organs but it is in the antaḥkaraṇam
only. Therefore avidyā antaḥkaraṇa-niṣṭa; dr̥ śyatvāt varṇavat. Like a colour; that is
the argument. Saṁvēdyatvād ca means dr̥ śyatvāt; dr̥ śyam means what; an object-

of-experience; tēṣāṁ means what; three-pratyayas; agrahaṇa, śamśaya-grahaṇa,

viparīta-grahaṇa pratayayanām. He gives an example; pradīpa-prakāśavat, like any
lamp which illumines an object is different from the lamp. Ghaṭa prakaśaka dipah,
ghaṭāt bhinnaḥ. Similarly, caitanyam is different from the ignorance which it
illumines. Tasmāt na jñātr̥ dharmatvam; saṁvēdyatvādēva, because it is known

only, svātmavyatiriktasaṁvēdyatvam; it is an object of experience different from
the Ātma, the subject. This is the second argument. First argument is dōṣatvāt; the
second argument is dr̥ śyatvāt.
सवयकरणनवर्ोगे च कैवपर्े सवयवाददभभः अनवद्यादददोिवत्त्वानभ्र्ुपगमात् । आत्मनः र्दद क्षेत्रज्ञस्र् अग्ज्न्र्ुरणवत् स्वः धमयः, ततः
न कदाचचदनप तेन नवर्ोगः स्र्ात् । अनवनिर्स्र् च व्योमवत् सवयगतस्र् अमूतयस्र् आत्मनः केनचचत् संर्ोगनवर्ोगानुपपिेः, शसिं
क्षेत्रज्ञस्र् ननत्र्मेव ईश्वरत्वम्;
sarvakaraṇaviyōgē ca kaivalyē sarvavādibhiḥ avidyādidōṣavattvānabhyupagamāt |

ātmanaḥ yadi kṣētrajñasya agnyuṣṇavat svaḥ dharmaḥ, tataḥ na kadācidapi tēna
viyōgaḥ syāt | avikriyasya ca vyōmavat sarvagatasya amūrtasya ātmanaḥ kēnacit
saṁyōgaviyōgānupapattēḥ, siddhaṁ kṣētrajñasya nityamēva īśvaratvam;
Now he gives the third argument to establish avidya cannot belong to Ātma; either
jīvātma or Paramātma. If avidyā belongs to Ātma, all the nature or attributes of
Ātma are essential natures of Ātma are eternally present śuddhatvam,
buddhatvam, muktatvam etc.; if avidyā also is part of Ātma, then avidyā will be
permanently there; because whatever be attribute or the nature of Ātma is
permanent and avidyā also will become permanent; if avidyā becomes permanent,
what will be the problem; will be, anirmōkṣa-prasaṅgaḥ will come. The very fact
that we are talking about the possibility of mōkṣa, avidyā must be subject to
destruction. What is subject to destruction cannot belong to the Ātma.
Therefore, he says kaivalyē, during kaivalya, kaivalya means mōkṣa; sarva-karaṇa-

viyōgē sati, Ātma is free from all the karaṇas, stūla-śarīraṁ, sūkṣma-śarīraṁ etc;
because śarīra-prāpti is janma; śarīra-viyōgaḥ is mōkṣaḥ; it is called vidēha-mukti;
during vidēha-mukti all the karaṇas are absent; sarva kāraṇa viyōgē ca kaivalyē at
the time of mōkṣa avidyādi-dōṣavattva-anabhyupagamāt; Ātma is said to be free

from all the dōṣas. That is why it is called mukti. When the śarīraṁ is gone, Ātma is
dōṣaḥ -rahitaḥ; and therefore doṣas should belong to; what is the logic; when
śarīraṁ is gone, Ātma is free from all the dōṣaḥ. When śarīraṁ is there, Ātma is
associated with dōṣaḥ ; and therefore doṣas should belong to what: śarīraṁ only,
according to all the vādhis. According to advaitam, even when śarīraṁ is there,
Ātma is free from doṣas. But Śaṅkarācārya talks from the general standpoint of all
the vādhis and they say during mōkṣam, therefore dōṣams are also absent;
therefore, according to their own logic, dōṣaḥ belongs to what; anātma, the
śarīraṁ only. Therefore, their own argument he quotes. Sarva-vādibhiḥ, those
people who talk of going to Vaikuṇta, and getting a special-body, aprakr̥ ta-
śarīraṁ; etc. and all they talk, that means what; they have given up this body;
therefore, all these dōṣas belong to what; again prakr̥ ta-śarīraṁ only.
That means what; jīvātma is nirdōṣaḥ; according to they themselves. So sarva-

vādibhiḥ avidyādi-dōṣavattvān-abhyupagamāt. Ātmanaḥ yadi kṣētrajٌasya, if
avidyādi dōṣaḥ really belongs to the Ātma, like what; agni uṣṇavat, like the heat of
the fire; what will happen; agnyuṣṇavat svaḥ dharmaḥ syāt; syāt to be understood,
its own intrinsic-attribute, tataḥ na kadācidapi tēna viyōgaḥ syāt; what is intrinsic
will never go away therefore, avidyā does not belong to jīvātma. Therefore what is
the third argument: anityatvāt na jīvātmanaḥ.
Then he gives the fourth argument. Jīvātma cannot have avidyā why, because
Ātma is described in the scriptures as asaṅgaḥ like ākāśaḥ. Asaṅgaḥ means what;
it cannot be contaminated by any second thing. Asaṅgatvād so like what ākāśa.
After the rain, ākāśa never becomes wet. Ground becomes wet; your dress can
become wet; you need not dry up ākāśa because Asaṅgatvād.
Ākāśavat caitanyasta-asaṅgatvād it cannot be associated with anything; if it cannot

be associated with anything; what is our topic; avidyā; how can it be associated
with avidyā. Therefore, ātmanaḥ asaṅgatvād avidyā sambandaḥ ātmanaḥ naiva
sambhavati. Tasmāt Ātma na avidyāvān. That is what is said here; vyōmavat like

the sky or space, avikṛiyasya Ātma being changeless, sarvagatasya; Ātma being all
pervading; and amūrtasya Ātma does not have avayavam or limbs or parts;
vyōmavat means like ākāśa; ātmanaḥ kēnacit saṁyōga-viyōgā, you can
understand, association with avidyā for sometime and saṁsāra-kālē-avidyā-
saṁyōgaḥ, mōkṣa-kālē avidyā-viyōgaḥ; saṁyōgaviyōgatikam asaṅgasya ātmanaḥ
naiva sambavati. Saṁyōga-viyōgā-anupapattēḥ. Therefore, what is the conclusion:
because of four arguments avidyayaḥ asangatvāt, avidyayaḥ dr̥ śyatvāt, avidyayaḥ
anityatvāt, (you should not say avidyayaḥ asaṅgatvāt mechanically); ātmanaḥ
asaṅgatvāt ca Ātma sarvada avidyā-rahitaḥ ēva.
Tasmāt siddhaṁ what a powerful conclusion; this is established kṣētrajñasya

nityaṁ ēva Īśvaratvam; kṣētrajña-I am always Īśvaraḥ. You would not accept.
Śaṅkarācārya knows it. We will refuse to accept but he does his duty as a teacher
hoping that student will absorb his teaching. What powerful argument he has
given. Therefore, I am Paramātma all the time.
‘अनाददत्िास्न्नगुि त त्िात ्’ (भ. गी. १३ । ३१) इत्र्ादीश्वरवचनाचच ॥ ननु एवं सनत संसारसंसाररत्वाभावे
िास्त्रानियक्र्ादददोिः स्र्ाददनत चेत्, न; सवैरभ्र्ुपगतत्वात् । सवैः आत्मवाददभभः अभ्र्ुपगतः दोिः न एकेन पररहतयव्यः भवनत ।
anāditvānnirguṇatvāt’ (bha. gī. 13 | 31) ityādīśvaravacanācca || nanu ēvaṁ sati

saṁsārasaṁsāritvābhāvē śāstrānarthakyādidōṣaḥ syāditi cēt, na;
sarvairabhyupagatatvāt | sarvaiḥ ātmavādibhiḥ abhyupagataḥ dōṣaḥ na ēkēna
parihartavyaḥ bhavati |
And Śaṅkarācārya says these are not my conclusions; Lord Kr̥ ṣṇa himself
reinforces that in this Gīta; in this thirteenth chapter itself he quotes the ślōka the
ślōka anāditvān-nirguṇatvāt [13.31] it is very important ślōka which reads as;
अनाददत्वान्न्नगुयणत्वात्परमात्मार्मव्यर्ः ।
िरीरस्िोऽनप कौन्तेर् न करोनत न शलप्र्ते ॥ १३-३२ ॥
anāditvānnirguṇatvātparamātmāyamavyayaḥ |
śarīrasthō:'pi kauntēya na karōti na lipyatē || 13-32 ||

What a brilliant slōka; in spite of these slokas, they talk about jīvātma- Paramātma
bhēda; that is the greatness of Māyādēvi. Kr̥ ṣṇā clearly says: Paramātma is very
much present in the idaṁ śarīraṁ as jīvātma. Śarīrasthaḥ api; paramātma is very
much there in the idaṁ śarīraṁ and in the idaṁ śarīraṁ, paramātma is renamed;
what is the new name; jīvātma. But even though paramātma is there in jīvātma
jīvātma as jīvātma, na karoti na lipyatē, he is never contaminated by anything that
belongs to stūla-śarīraṁ sūkṣma-śarīraṁ or kāraṇa-śarīraṁ; stūla-śarīra dōṣaḥ is
jarā maraṇādayaḥ; sūkṣma-śarīra dōṣaḥ is rāga-dvēṣādayaḥ; kāraṇa-śarīra dōṣaḥ
is avidyā; kāraṇa-śarīrasta avidyā-dōṣaḥ or āvaraṇa-dōṣaḥ na lipyatē. Thus who
says: Kr̥ ṣṇā himself says. Why are you forgetting that. Therefore, he says anāditvāt
nirguṇatvad ityādīśvaravacanācca.
Now pūrva-pakṣi goes back to his own pet question; if jīvātma and Paramātma are
one and the same; Paramātma is nitya-muktaḥ; jīvātma also will be nitya-mukta; if
jīvātma is nitya-muktaḥ he will not require mōkṣa-śāstram and if jīvātma does not
require mōkṣa-śāstram, why Bhagavān gives a useless mōkṣa-śāstram. If
Bhagavan gives a useless mōkṣa śāstram-; then Bhagavān is intelligent or
unintelligent? Therefore his pet question he asks; nanu ēvaṁ sati if you are
already free; in fact many people worry; next class would not be required; because
students are coming for what: mōkṣārtham; therefore, the next Class itself will
become irrelevant. Ēvaṁ sati saṁsāra-asaṁsāritva-abhāvē; if saṁsāra and
saṁsāri-jīvātma are not there; śāstra ānarthakyādi dōṣaḥ syād; the redundancy of
the śāstram and unintelligence of Bhagavān; all dōṣas will come. This is pūrva-
pakṣi contentions. Mark it correctly. Previous paragrapraph is our conclusion.
Nanu is pūrva-pakṣi.
And in the Ghorakpur book, the Hindi translation is very beautiful ‘pu’ is put
means purva pakṣaḥ. U means uttaram. This dōṣa, the redundancy of śāstra, which
all the people will have to accept.

What is the answer? Śaṅkarācārya says na savaihi abhyupagatatvad this dōṣaḥ the
redundancy of śāstra is a dōṣaḥ which all the people will have to accept. And since
it is a common dōṣaḥ for all, you have no right to point out.
As they say crow calling the kettle black. You cannot point fingers at me because
the redundancy of the śāstra is a dōṣaḥ for all the vādhi; why because in your
darśanaṁ also mukta-puruṣa will require śāstram or not. In your darśanaṁ also
mukta-puruṣa will require śāstra or not; you will have to say the liberated people
do not require śāstras. You ask a viśiṣṭādvaitain; muktaḥ will not require
viśiṣṭādvaita śāstram. Dvaitin also will say the same only. Therefore in all the
darśanaṁ some people will not require śāstram. ‘Therefore what is the problem?
This is the answer in nutshell. Śaṅkarācārya will elaborate that, which we will see in
the next class.

379 Verse 13.02
Page No. 305, bashyam 3rd line from the top.
Verse No.13.02 bashyam continued
ननु एवं सनत संसारसंसाररत्वाभावे िास्त्रानियक्र्ादददोिः स्र्ाददनत चेत्, न; सवैरभ्र्ुपगतत्वात् । सवैः आत्मवाददभभः अभ्र्ुपगतः
दोिः न एकेन पररहतयव्यः भवनत ।
nanu ēvaṁ sati saṁsārasaṁsāritvābhāvē śāstrānarthakyādidōṣaḥ syāditi cēt, na;

sarvairabhyupagatatvāt | sarvaiḥ ātmavādibhiḥ abhyupagataḥ dōṣaḥ na ēkēna
parihartavyaḥ bhavati |
Śaṅkarācārya established that saṁsāra is only transferred from anātma; Ātma

does not have saṁsāra of its own; sukha-duḥkha-mōha which belongs to the mind
are transferred to Ātma because of ignorance. And that is why śāstram clearly
talks about jñānam only as a solution; if jñānam alone is the solution, then the
saṁsāra must not be actual but transferred.
Then pūrva-pakṣi raised a question Ātma might not have saṁsāra; but to transfer
the saṁsāra of the mind, Ātma must have ignorance. Saṁsāra may be transferred
but the transference happens because of my ignorance only. Therefore, ignorance
is there in the Ātma and that association with the ignorance alone,
avidyāsaṁyōgaḥ ēva ātmanaḥ saṁsāritvam ityasthu. For that Śaṅkarācārya gave
four answers or four reasons to establish avidyā cannot belong to the Ātma. And
what are those dōṣas; avidyāḥ dōṣavatvāt since avidyā is a dōṣam, any dōṣam
must belong to karaṇam only and it cannot belong to the Ātma; savidyā
o kāraṇa-
niṣṭa dōṣavatvāt timiradōṣavatvāt.
And the second one he pointed out is avidyā is an object-of-experience; dr̥ śyam;
whatever is an object of experience should belong to some object or the other;
dr̥ śyatvāt dr̥ śya antaḥkaraṇa niṣṭa only like what: varṇavat like the experienced-

colour belongs to an experienced-object; cannot belong to the experiencer-

subject. Therefore the second argument is dr̥ śyatvāt.
Then the third argument is anityatvāt avidyā is anityam; mōkṣa-kālē it is not;

jñāna-kālē is not; anything anityam has to be incidental; it cannot be intrinsic to
the Ātma.
If avidyā is the attribute of Ātma; Ātma being eternal, avidyā also will be eternal
like sat cit ānanda and avidyā; but the very fact that kaivalya avasthāyām or
mōkṣa-kālē avidyāyaḥ abhāvāt; therefore, the third argument is anityatvāt or
agamāpāyitvāt. So dōṣavatvāt, dr̥ śyatvāt and anityatvāt.
And the last argument is Ātmanaḥ asaṅgavat. It is very powerful and important
argument. Ātma being asaṅga; it cannot be associated with anything; including
avidyā. And in support of that Śaṅkarācārya quoted that well known Gīta words in
the thirteenth chapter itself
िरीरस्िोऽनप कौन्तेर् न करोनत न शलप्र्ते ॥ १३-३२॥
śarīrasthō:'pi kauntēya na karōti na lipyatē || 13-32||
That is only relevant for us; na lipyatē means not contaminated.
Therefore, ātmanaḥ asaṅgavāt ca avidyā cannot belong to Ātma and therefore,

avidyā samyōga rūpa saṁsāra api ātmanaḥ nāsti, therefore, jīvātma is nitya
asaṁsāri; Paramātma is also asaṁsāri therefore jīvātma and Paramātma are two
words but one substance only. Therefore, kṣētrajñaṁ cāpi māṁ viddhi talks about
aikyam only. That is what we are studying. We should not forget that.
And thereafter a pūrva-pakṣa was raised before; that Śaṅkarācārya brings here
and answers. What is the pūrva-pakṣa? If jīvātma is already muktaḥ, mōkṣa-śāstra
is not required. Mōkṣa-śāstra becomes redundant and why should Bhagavān
create vēda and vēdānta along with the sr̥ ṣṭi; after all jīvātmas are nitya-muktaḥ;

why should there be mōkṣa-śāstram; śāstra-vaiyartha-dōṣaḥ will come; and that

he will answer which we have entered into in the last class. Look at this paragraph.
Nanu ēvaṁ sati if that is so, that is so means what is what; if jīvātma is already
muktaḥ, jīvātmanaḥ asaṁsāritva pakṣē; in fact Śaṅkarācārya himself comments on
ēvaṁ sati; ēvaṁ sati is equal to saṁsāra-saṁsāritva-ābhāvē; śāstrānarthakyādi-
dōṣaḥ syād iti; then mōkṣa-śāstram will become redundant; and ādi dōṣaḥ ; ādi
means etc., you should never leave an etc., because whenever there is etc., there
must be something more. And what is that something more. If Bhagavān gives a
useless śāstra, then that Bhagavān is wise or foolish? That Bhagavān will no more
be Bhagavān and therefore, that is another dōṣaḥ. Therefore, śāstrānarthakyādi-
dōṣaḥ syād; īśvara-ānarthākyādi dōṣaḥ syād.
For that the answer is given. na; sarvair-abhyupagatatvāt that mōkṣa-śāstram

becomes redundant is a dōṣaḥ which belongs to all mōkṣa-śāstrams; all
philosophers, whether it is sāṅkhya, yōga, nyāya, or vaiśēṣika, bauddha or anyone;
all the people will have to answer the question mōkṣa-śāstram is relevant when;
when is medicine relevant; only when we are sick; the moment we take the
medicine and we are cured; the medicine is no more relevant; you should not be
very grateful to the medicine and continue to take the medicine even after you are
cured; then you will fall sick therefore; so any means is relevant only until sādhya-
prāpti. Any sādhana is relevant only until sādhya-prāpti; mōkṣa-śāstram is a
sādhana for the sādhyam called mōkṣa; therefore, whether it is Dvaitin or
viśiṣṭādvaitain, sāṅkhya or yōga they will have to accept śāstra is relevant to
baddhās and śāstra is no more relevant for muktaḥ; therefore, it is partially-
relevant and partially non-relevant; partially means which part, baddhānam
relevant; muktānam non-relevant; this is to be accepted by all; and we will also
argue, our mōkṣa-śāstra is relevant partially for some and partially for some others
non-relevant; what is the problem?

Therefore, he says na; sarvairabhyupagatatvāt; we should be very careful. na

sarvairabhyupagatatvāt we should not read; na; you have to put a full stop or
semicolon or minimum (,) comma, after na there should be a semi colon, and that
sentence is incomplete and you should complete by saying na;
śāstrānarthakyādidōṣaḥ bhavati; why sarvairabhyupagatatvāt because it is a dōṣaḥ
which is accepted by all the people.
So here Śaṅkarācārya’s approach is two-fold. First he accepts there is a dōṣaḥ.

śāstra-ānartakya dōṣaḥ astu for some people; and even assuming we have got
that dōṣaḥ , you have no right to talk about that dōṣaḥ to me why, because you
also have that dōṣaḥ ; and therefore, there is a rule; yatra ubhayō samō dōṣaḥ
parihārasya tat samaḥ naika paryanu yōktavyaḥ sādr̥ karta vicāraṇē; there is a
ślōka; yatra ubhayōḥ samaḥ dōṣaḥ, when there is a dōṣaḥ for pūrva-pakṣi and
siddhānta, parihārasya tat samaḥ, then the siddhānti need not do the parihārā.
What will siddhānti will say; in your mataṁ for that dōṣaḥ whatever parihārā you
give, the same parihārā I will also take; naiva paryanu yōktavayaḥ as long as you
are associated with that dōṣaḥ , naiva paryanu yōktavayaḥ; it means should not be
questioned; siddhānti will not be questioned sad-karta vicārane with regard to the
common dōṣaḥ. Therefore, the first answer is I accept I have that dōṣaḥ and even
if I have, you have no right to question what because you also have that dōṣaḥ.
That is what he says sarvaiḥ ātmavādibhiḥ by all the system or darśanams
abhyupagataḥ-dōṣaḥ; a dōṣaḥ which is accepted; na ēkēna parihartavyaḥ, ēkēna
siddhāntina, by me the siddhāntin it need not be answered. Then the pūrva-pakṣi
asks the question: how do you say all the people have accepted this dōṣaḥ. That
comes we will read.
सवैः आत्मवाददभभः अभ्र्ुपगतः दोिः न एकेन पररहतयव्यः भवनत । किम् अभ्र्ुपगतः इनत? मुक्तात्मनां नह
संसारसंसाररत्वव्यवहाराभावः सवैरेव आत्मवाददभभः इरर्ते । न च तेिां िास्त्रानियक्र्ादददोिप्रान्प्तः अभ्र्ुपगता ।
sarvaiḥ ātmavādibhiḥ abhyupagataḥ dōṣaḥ na ēkēna parihartavyaḥ bhavati |

kathaṁ abhyupagataḥ iti? muktātmanāṁ hi saṁsārasaṁsāritvavyavahārābhāvaḥ

sarvairēva ātmavādibhiḥ iṣyatē | na ca tēṣāṁ śāstrānarthakyādidōṣaprāptiḥ

abhyupagatā |
That he explains that in all darśanams they have to talk about the liberated people;
and with regard to those liberated people, śāstra and sādhana are relevant or not
if you ask, what will be your answer; mukta-ātmānam, for the liberated people that
is their darśanaṁ whatever be the mōkṣa; it may be going to vaikuṇṭa and sitting
near Viṣṇu; once they have gone to vaikuṇṭa and they are near Viṣṇu for them
mōkṣa-śāstra required or not; is not required.
Therefore, muktātmanam saṁsāra-samāsaritva-vyavahāra abhāvaḥ; this very

saṁsāra-vyavahāra is not there; and therefore, mōkṣa-śāstra is also not there; iti
sarvaiḥ ēva ātmavādibhiḥ by all these people, iṣyatē is acceptable; and they don't
call it a dōṣaḥ of their darśanaṁ, na ca tēṣāṁ therefore, they don't look upon it as
a dōṣaḥ in their śāstra. Śāstrānarthakyādidōṣaprāptiḥ even a doctor when he asks
the patient to stop the medicine, doctor does not feel bad and he does not think it
as a dōṣaḥ; he has been taking; doctor also does not feel it is sad; patient is happy;
doctor is happy; everybody is happy and it is not seen as a dōṣaḥ at all; but
suddenly you are telling vēdānta is a dōṣaḥ; how can it be so? na ca tēṣāṁ
śāstrānarthakyādidōṣaprāptiḥ abhyupagatā. They don't call it a dōṣaḥ at all. It is
alaṅkāraḥ tēṣāṁ.
तिा नः क्षेत्रज्ञानाम् ईश्वरैकत्वे सनत, िास्त्रानियक्र्ं भवतु; अनवद्यानविर्े च अियवत्त्वम् — र्िा द्वै नतनां सवेिां बन्धावस्िार्ामेव
िास्त्राद्यियवत्त्वम्, न मुक्तावस्िार्ाम्, एवम् ॥
tathā naḥ kṣētrajñānām īśvaraikatvē sati, śāstrānarthakyaṁ bhavatu; avidyāviṣayē

ca arthavattvam — yathā dvaitināṁ sarvēṣāṁ bandhāvasthāyāmēva
śāstrādyarthavattvam, na muktāvasthāyām, ēvam ||
The difference between them and us is this; when there is saṁsāra, śāstra is
relevant; they will say; we will say when the imaginary-saṁsāra is there, vēdānta
śāstra is relevant. We use the word imaginary-saṁsāra; and they use the word
actual-saṁsāra; they think actual-saṁsāra is removed by karma and upāsana; we

say imaginary-saṁsāra is removed by jñānam; for us it is jñāna-śāstram to remove

imaginary-saṁsāra; for them it is karma-śāstram or upāsana-śāstram, for
removing actual-saṁsāra. Saṁsāra-nivr̥ tti they also talk about after that
irrelevance they also talk about; therefore, he says tathā in the same way; naḥ
kṣētrajñānām īśvaraikatvē sati when the knowledge arises; what knowledge; the
kṣētrajña-Īśvara-aikya-jñānam arises; we don't say saṁsāra goes away; we say
the-imagination-that-I-am-a-saṁsāri goes away; saṁsāra-notion goes away. When
the saṁsāra-notion goes away, for that śāstra was useful or not? Śāstra was useful
for eliminating saṁsāra-notion and thereafter let the śāstrānarthakyaṁ bhavatu;
let the śāstra be redundant; and avidyā-viṣayē, as long as the notion is there, and
you should always remember the point; imaginary-saṁsāra is not imaginary-
saṁsāra for one who imagines. Imaginary-saṁsāra is not imaginary-saṁsāra at
the time of imagination; aśāstra-dr̥ śti; imaginary-saṁsāra is not imaginary-
saṁsāra at the time of imagination; rope-snake is not rope-snake when a person
sees the rope-snake. See whether you understand. Rope-snake becomes rope-
snake for a person who sees rope-snake. When does it become rope-snake; only
after knowledge. Therefore, imaginary-saṁsāra will have to be removed;
thereafter śāstra is redundant. Therefore, he says avidyā-viṣayē; during ignorance
when the imaginary-saṁsāra is there, arthavatatvam śāstram is very very much
relevant. Yathā dvaitināṁ sarvēṣāṁ he concludes that; all the dvaitins and here
also you should note Śaṅkarācārya uses the word dvaitins not for only the Madhva
school of philosophy; in Śaṅkarācārya’s vision, all the darśanams are dvaitaṁ only;
sāṅkhya also comes under dvaitaṁ only. Vaiśēṣika is dvaitaṁ, viśiṣṭādvaitam also
come under dvaitaṁ alone.
Therefore, don't think dvaitaṁ is only Madhvācārya’s philosophy; dvaitaṁ is the

common name for all non-advaita-darśanams. Therefore, Śaṅkarācārya says
sarvēṣāṁ-dvaitināṁ. For all of them, whoever says world is real, they are all
Dvaitins. Sarvēṣāṁ dvaitināṁ bandhāvasthāyām ēva śāstrādyarthavattvam, śāstra

is relevant only during bandhavastha, na muktavasthayām; not after liberation.

Similarly, for us also, it is common. Then pūrva-pakṣi comes with another question.
ननु आत्मनः बन्धमुक्तावस्िे परमाियत एव वस्तुभूते द्वै नतनां सवेिाम् । अतः हेर्ोपादे र्तत्साधनसद्भावे िास्त्राद्यियवत्त्वं स्र्ात् ।
अद्वै नतनां पुनः, द्वै तस्र् अपरमाियत्वात्, अनवद्याकृतत्वात् बन्धावस्िार्ाश्च आत्मनः अपरमाियत्वे ननर्वंिर्त्वात्,
िास्त्राद्यानियक्र्म् इनत चेत्,
nanu ātmanaḥ bandhamuktāvasthē paramārthata ēva vastubhūtē Dvaitināṁ

sarvēṣām | ataḥ hēyōpādēyatatsādhanāsadbhāvē śāstrādyarthavattvaṁ syāt |
Advaitin āṁ punaḥ, dvaitasya aparamārthatvāt, avidyākr̥tatvāt bandhāvasthāyāśca
ātmanaḥ aparamārthatvē nirviṣayatvāt, śāstrādyānarthakyam iti cēt,
Now pūrva-pakṣi says in our case, bandha is a real-bandha. Therefore, śāstra is

doing a bigger job of eliminating a real-bandha or real-saṁsāra. Therefore, our
śāstra is an action-packed-śāstra; we have a lot of things to be removed; and we
have something to be actually-gained also. So something to be dropped; and
something to be gained; dropping is involved; gaining is also involved; lot of actual
things happen; therefore, in our case, śāstram is doing a very great job. Lot of
things happen in our śāstra. It is a happening-śāstram. But in your case nothing is
dropped, nothing is gained. ahēyaṁ anupādēyam no more dropping and taking
on the part of jīvātma; nothing arrives in the form of mōkṣa; in fact we are waiting
for something to come; and you don't have anything going or coming; and even
the so-called-saṁsāra eliminated is an imaginary-saṁsāra; that means nothing is
actually happening in your case.
And imaginary-saṁsāra-removal means what; not even inside and it happens only
in the buddhi; a notion-of-saṁsāra is removed; such a silent-affair; removing an
imaginary-saṁsāra and therefore, śāstra does not do anything at all. It does not
take away anything; it does not give me anything new; nothing is given by the
śāstra; therefore, in your case śāstra does not do anything. And therefore, śāstra is
redundant only; whereas in our case something happens; we want something to
happen. Therefore, people always look for something to happen. They always want
me to give them a routine for each hour.

We always want to do something. Dayānanda Svāmiji says we always want to do

something and always we want something to happen; this is called orientation;
āścaryavatpaśyati kaścidēnam; in vēdānta we don't have to do anything. You don't
have to expect anything; but expectation is always there; but in vēdānta nothing is
there; that is why āścaryavatpaśyati kaścidēnam; only one rare śiṣyā gets up and
goes; śrutvāpyēnaṁ vēda na caiva kaścit; one does not understand anything; one
says I am free. Therefore, pūrva-pakṣi says [very very disturbed news for the
pūrva-pakṣi] nanu ātmanaḥ bandhamuktāvasthē paramārthata ēva vastubhūtē
dvaitināṁ naha; for us mōkṣa is an event in which many things are going to go
away from us; we have so many problems around; these problems are going to go
away and ānanda is going to come; ānanda kalippu; ānanda is going to come.
Therefore, he says bandha mukta avasthē, the state of bondage going away and
the state of liberation coming; is paramārthata ēva vastubhūtē this is something
physical, which we can tangibly experience; that is why all the mystic-theories of
liberation are always respected because at least something mystic should happen;
some kind of an experience like coming; and then amr̥ ta-dāra of mōkṣa; must
come from sahasrāra while kuṇḍalini from the bottom should rise and it should,
and it should, hit the sahasrāra-cakraṁ and the spoons and spoons of amr̥ taṁ
should flow and all the books are there and the moment they read that they feel
that must be the real-vēdānta. Why, we want something to happen. And therefore,
vēdānta also converts into that and happening-vēdānta is more valuable than
understanding-vēdānta. Happening-vēdānta you want or understanding-vēdānta
you want; 99% will vote for happening-vēdānta. Almost all of them will vote for the
former rather than the second. At least horripulation like something should come!
Anyway . Vastubhūtē means really happen; Dvaitināṁ sarvēṣām; proudly he
claims; in our dvaita-darśanaṁ they all will happen. Ataḥ hēyōpādēya-tat-sādhanā-
sadbhāvē; since we have to get something and we have to drop something; for
getting and dropping we require what: a śāstram which tells: do this and do that;
do this and do that; that-śāstra I value. Therefore, hēya upādēya; hēya means
something to go away; upādēya means something to be taken and tat-sādhanā for

dropping some exercises and for getting some exercises. Sadbhāvē, when such
things are there then śāstrādyarthavattvaṁ syāt then śāstrams become
respectable śāstram; but what about you? You say nothing to be dropped; nothing
to be gained. So Advaitin āṁ punaḥ dvaitasya aparamārthatvāt; since dvaitaṁ is
only aparamārtham which means mithya; why it is mithya? avidyākr̥ tatvāt;
avidyākr̥ tam means adhyastham; because it is anirvacanīyakyaditvāt. When you
say anirvacanīyakyadi, BP will increase. Anirvacanīyakyaditvāt bandhāvasthāyāśca
ātmanaḥ aparamārthatvē. Therefore, Ātma is not associated with bandha
therefore, it need not drop it also; therefore, nirviṣayatvāt; therefore, vēdānta has
nothing to offer; nirviṣayatvāt, śāstrādyānarthakyam iti cēt; the whole śāstra is
waste.
Then Śaṅkarācārya gives a very important and profound answer. If these ideas are
not clear, we will look forward to some-happening throughout. Even after 25 years
of vēdāntic study, this problem of orientation will not easily go; we look around for
something to happen; or else we will say Swamiji, even after a long-study nothing
is happening; because we want something to happen. Therefore, Arjuna asked
च्स्ितप्रज्ञस्र् का भािा समाचधस्िस्र् केिव ।

च्स्ितधीः ककं प्रभािेत नकमासीत व्रजेत नकम् ॥ २-५४॥
sthitaprajñasya kā bhāṣā samādhisthasya kēśava |
sthitadhīḥ kiṁ prabhāṣēta kiṁ āsīta vrajēta kiṁ || 2-54||
That is to satisfy our wish only, around all the mahatma they draw a halo because
we want something to happen; therefore, they will put a halo. After seeing that
what is our expectation daily? We have to stand in front of the mirror and see
whether the halo comes or not; and I told you I went to house and my picture is
there in the student’s house and in the photo I found a halo around my head .
And I asked how the halo has come; and they said tell the photographer, he will
add the halo! So if nothing, we want at least some halo to come; and this is called
halo-vēdānta, which is hollow-vēdānta! The whole thing is understanding. Now
Śaṅkarācārya will reply and we will read the bhāṣyaṁ.

न; आत्मनः अवस्िाभेदानुपपिेः । र्दद तावत् आत्मनः बन्धमुक्तावस्िे, र्ुगपत् स्र्ाताम्, िमेण वा । र्ुगपत् तावत् नवरोधात् न
सम्भवतः च्स्िनतगती इव एकत्स्मन् । िमभानवत्वे च, ननर्नंचमित्वे अननमोक्षप्रसङ् गः । अन्र्ननचमित्वे च स्वतः अभावात्
अपरमाियत्वप्रसङ् गः । तिा च सनत अभ्र्ुपगमहाननः ।
na; ātmanaḥ avasthābhēdānupapattēḥ | yadi tāvat ātmanaḥ bandhamuktāvasthē,

yugapat syātām, kramēṇa vā | yugapat tāvat virōdhāt na sambhavataḥ sthitigatī iva
ēkasmin | kramabhāvitvē ca, nirnimittatvē anirmōkṣaprasaṅgaḥ | anyanimittatvē
ca svataḥ abhāvāt aparamārthatvaprasaṅgaḥ | tathā ca sati abhyupagamahāniḥ
So let us be clear about what we want in life. By coming to spirituality, what am I

expecting; if the expectations are not clear, we will expect the wrong-thing and get
disappointed. When you use the word I, do your refer to anātma-component or
Ātma-component. If you refer to anātma-component, and you are expecting some
changes in anātma-component, vēdānta is not the śāstram you have to come to;
let us be very clear; if you want some changes in anātma-component, vēdānta is
not the śāstram; if you want to reduce your body weight, don't sit and study
vēdānta-śāstra; weight will increase only; you have to go to some gym and do
some yōga, this and that; that is what is required. If you are expecting anātma-
transformation, it is karma-kānḍa that your require; it will bring about certain
changes; it will not be mōkṣa because, whatever changes happen due to whatever
karma it will not stay permanently. It is subject to change all the time; yat kṛtakam
tat anityam; during meditation and samādhi, mind will be calm and when you
come out and see your children, mind will have enough BP. Therefore, we are not
interested in a particular-state-of-mind or particular-state-of-body; anātma-
avastha will be always subject to change; mātrāsparśāstu kauntēya
śītōṣṇasukhaduḥkhadāḥ; we are not interested in a particular-state or condition-
of-anātma; because it will not be the lasting-state. We don't call jñānam as a
particular-state-of-mind; because if jñānam is a particular-state-of-mind, then
when another state comes, jñānam will vanish. Therefore, we are not interested in
a particular-state-of-anātma.
Vēdānta talks about Me-the-Ātma, I-the-jīvātma is talked about. Śaṅkarācārya asks

the question: do you want to bring about a change in the Ātma by adding

something or deleting something. Ātma was in a saṁsāri-state before and you

want to do some sādhana and baddha-Ātma do you want to convert into mukta-
Ātma? First we have ruled out what; anātma we are not discussing; because
mōkṣa-śāstra does not deal with anātma; vēda-pūrva-śāstra deals with anātma.
Traiguṇyaviṣayā vēdāḥ; vēdā means vēda-pūrva-bhāgaḥ. It deals with three guṇās.
A person who comes to vēdānta is nistraiguṇyō bhavārjuna; I am not interested in
a-particular-state-of-body; a-particular-state-of-mind; because all states are
subject to change; arrival and departure. I am interested in Ātma.
And then Śaṅkarācārya asks all these philosophers; they are also dealing with
what; Ātma only; you want mōkṣa for the jīvātma; through the mōkṣa for jīvātma
what are you hoping to get? Then pūrva-pakṣi says jīvātma has got two avasthās.
He does not talk about anātma. Pūrva-pakṣi talks about jīvātma has got two
avasthās; before doing the sādhana it was in one-state called baddha-avastha; and
by doing the sādhana, he says I am bringing about a change in anātma or Ātma?
According to pūrva-pakṣi, in jīvā-Ātma I am bringing about a shift; a
transformation; what is that; is bandha-avastha is removed and mōkṣa-avastha is
brought in. Just as before, body has got what avastha; rugṇa-avastha; rōgā-
avastha is there; and by consuming the medicine, the sick-body changes from
sickly-state to a-healthy-state; by undergoing a transformation in anātma.
Similarly, all the other philosophers say mōkṣa-śāstra brings about a change in
what; not in body or mind; in Ātma. Thus jīvātma goes from one state to another;
what is that; bandha-avastha to mukta-avastha it goes; it is a happening and it is an
event which has been brought in by what, sādhana. And according to them,
saṁsāra is a state of jīvātma; and mōkṣa is a state of jīvā-Ātma; not the body; not
the mind; because they separate; Ātma is different; body is different; mind is
different; bandha belongs to what; Ātma; and mōkṣa belongs to what; Ātma. It is
their logic. Their philosophy means what; all of them whether it is sāṅkhya, yōga,
nyāya, vaiśēṣika; all of them take different views. And therefore, Śaṅkarācārya says
ātmanaḥ avasthābhēdānupapattēḥ, jīvātma can never shift from one avastha to

another avastha; jīvātma can never shift from one avastha to another avastha;
avastha means what: a state or a condition.
Now Śaṅkarācārya says: let us assume that Ātma has got different avasthās. It is
an assumption; because pūrva-pakṣi imagines, jīvātma changes the state;
therefore, Śaṅkarācārya says let us assume jīvātma has got different states like
bandha and mōkṣa are the two states of jīvātma. Now I ask you the question; both
these avasthās are simultaneous or sequential; both these of what; avasthās are of
Ātma. We have to remember. We have removed the body-mind-complex; because
we are not interested in their change; even if they change it will not be lasting-
change; therefore, jīvātma’s bandha-avastha and mōkṣa-avastha are simultaneous
or sequential? Śaṅkarācārya asks the question. yadi tāvat ātmanaḥ
bandhamuktāvasthē bhavataḥ (you have to supply the verb). If bandha and mōkṣa
are two states or conditions of jīvātma itself, tarhi (you have to supply the word
tarhi) yugapat syātām, are they simultaneously present in the jīvātma; yugapat
means simultaneously; syātām means dvi-vacanam; syāt, syātām, syuḥ; √as dhātu,
parasmaipadi vithiling prathama puruṣaḥ dvivacanam; and why dvivacanam,
because bandha-mukta avasthē; there are two states; or kramēṇa vā, are do they
exist sequentially, one after the other?
This is Śaṅkarācārya’s question to pūrva-pakṣi. Remember in dvaitaṁ and

viśiṣṭādvaitam, etc., during mōkṣa, the changes happen in jīvātma; they don't talk
about the body or mind because body and mind are dropped here and
transformation they talk about is for the very-jīvātma itself. Now Śaṅkarācārya
questions pūrva-pakṣi.
र्ुगपत् तावत् नवरोधात् न सम्भवतः च्स्िनतगती इव एकत्स्मन् । िमभानवत्वे च, ननर्नंचमित्वे अननमोक्षप्रसङ् गः ।

अन्र्ननचमित्वे च स्वतः अभावात् अपरमाियत्वप्रसङ् गः ।
yugapat tāvat virōdhāt na sambhavataḥ sthitigatī iva ēkasmin | kramabhāvitvē ca,

nirnimittatvē anirmōkṣaprasaṅgaḥ | anyanimittatvē ca svataḥ abhāvāt
aparamārthatvaprasaṅgaḥ | tathā ca sati abhyupagamahāniḥ

Now the question is are the conditions, simultaneous or sequential. Suppose the
two are simultaneous you answer; both avasthās are in Ātma. Then Śaṅkarācārya
says it is illogical. Yugapat tāvat na sambhavataḥ; they cannot co-exist; why
virōdhāt; opposite-attributes cannot co-exist in one and the same locus; like light
and darkness. Light and darkness cannot be there in one and the same place. So
na sambhavataḥ; sambhavataḥ is also dvivacanam, because banda-mukta avastha;
Like what? sthitigatī iva; like walking and standing; if you are standing, you are not
walking. Suppose I ask, are you standing or walking. You say, I am doing both of
them! If you are walking, you are not standing, if you are standing, you are not
walking. You can do one action at one time. So ēkasmin. You can have
simultaneously, if Rāma is walking and Lakshmana is standing; it is possible.
Therefore, Śaṅkarācārya adds carefully ēkasmin. Rama himself cannot be doing
both. Therefore pūrva-pakṣi has to say: no no they are sequential; kramabhāvitvē,
suppose you say they are sequential, what is the sequence? First was one bound
and liberated; or whether he was liberated first and thereafter he was bound; then
what will be his answer: no no we are all bound and after doing all the sādhanas
one gets liberation.
Now Śaṅkarācārya asks the question. If bandha and mōkṣa happens sequentially,
do they happen naturally or they happen because of our intervention? Do they
happen naturally like aging process? What do you do to age? Nothing, only you
have to exist! It naturally-happens; sequentially kaumāram, yauvanam, jarā, they
are sequential and without our intervention; and if there is no intervention and
natural it is called nirnimittam. Whatever is natural is called nirnimittam in
Sānskrīt. Whatever you introduce is called sannimittam. Śaṅkarācārya asks the
question whether it is nirnimittam or sannimittam. Either way you will have
problem. What is the problem? We will see in the next class.

380 Verse 13.02
Page 306, Bhāṣyam top line
Verse 13.02 bhāṣyam Contd.
र्ुगपत् तावत् नवरोधात् न सम्भवतः च्स्िनतगती इव एकत्स्मन् । िमभानवत्वे च, ननर्नंचमित्वे अननमोक्षप्रसङ् गः ।

अन्र्ननचमित्वे च स्वतः अभावात् अपरमाियत्वप्रसङ् गः । तिा च सनत अभ्र्ुपगमहाननः ।
yugapat tāvat virōdhāt na sambhavataḥ sthitigatī iva ēkasmin | kramabhāvitvē ca,

nirnimittatvē anirmōkṣaprasaṅgaḥ | anyanimittatvē ca svataḥ abhāvāt
aparamārthatvaprasaṅgaḥ | tathā ca sati abhyupagamahāniḥ
Śaṅkarācārya is refuting the pūrva-pakṣi’s charge that in advaita-siddhānta,

mōkṣa-śāstram will become redundant or non-relevant; which dōṣaḥ is called
śāstra-anarkatya-dōṣaḥ ; which reason he gave was in advaita-siddhānta, jīvātma is
identical with Paramātma all the time; and therefore, jīvātma is nitya-muktaḥ;
therefore, jīvātma does not have saṁsāra; and therefore, mōkṣa-śāstra becomes
non-relevant. Whereas pūrva-pakṣi claims in my darśanaṁ, jīvātma is different
from Paramātma; jīvātma is a saṁsāri; and mōkṣa-śāstra is relevant, to convert the
saṁsāri-jīvātma into asaṁsāri-jīvātma. Thus for us, mōkṣa-śāstram is relevant; but
for advaitin it is not relevant.
And for that Advaitin’s answered; it is not so; for us also it is relevant; because even
though jīvātma does not have actual-saṁsāra; jīvātma has got imaginary-saṁsāra
caused by ignorance. And since this imaginary-saṁsāra creates problems, because
imaginary-saṁsāra is not imaginary-saṁsāra for an imagining-person; and at that
time of imagination it is real-saṁsāra for imagining-person, even though it is
actually imaginary-saṁsāra; for removing that through knowledge mōkṣa-śāstra is
required.

And then pūrva-pakṣi said that in my mataṁ, śāstra removes actual-saṁsāra; in

your mataṁ śāstra removes only imaginary-saṁsāra. And therefore, śāstra’s
greatness also becomes what; imaginary only. Śāstra only removes the imaginary-
saṁsāra. Śāstra does not do any great job of removing the real-saṁsāra and
therefore, śāstra is really-speaking, redundant only because it’s role is removing
imaginary-saṁsāra which is not a big role; because it has not removed anything.
And for that Śaṅkarācārya is giving his answer; even removing imaginary-saṁsāra
is a real-role only; because saṁsāra is saṁsāra; real or imaginary. Therefore, it is
relevant only.
And thereafter Śaṅkarācārya enters a different track of discussion, which we have

started in the last class. This is called abhyupēthya-vādhaḥ; that is temporarily
Śaṅkarācārya joins the pūrva-pakṣi and let us assume your stand itself. And see
how wonderful it is.
And what is that? Pūrva-pakṣi said śāstra removes the actual-saṁsāra of jīvātma
by providing sādhana; the saṁsāri-jīvātma really gets converted into asaṁsāri-
jīvātma; this change is not imaginary; but it is actual. This is the stand of pūrva-
pakṣa. Then Śaṅkarācārya says let us assume that it is true. Then what will be your
stand. Saṁsāra is actually there in jīvātma. And that saṁsāra is a particular
condition belonging to jīvātma.
Thus jīvātma before doing sādhana, was in a condition called saṁsāra-condition

which Śaṅkarācārya calls it as avastha-number-one or bandha-avastha. Bandha-
avastha means a state-of-bondage and it is not imaginary but a real-state. And
then because of the sādhana, this state-of-bondage undergoes a change, and the
bonded-state goes away and is replaced by a new state called mukta-avastha. Thus
jīvātma is getting converted from bandha-avastha to mukta-avastha. This is the
view of pūrva-pakṣi. Jīvātma is ‘really getting transformed; not imaginary’; but
really-getting from bandha-avastha to mōkṣa-avasthā; like water, when you cool it
down too much, it gets converted from liquid-state to solid-state; jala-avastha or

drava-avastha to khara-avastha [solid-state]. If you go on heating water, instead of

solidifying, water again gets transformed from jala-avastha to bāṣpa-avastha or
vapour-state. Just because of the temperature-variation, just as water goes
through different states, imaginary or actual; actually it undergoes; similarly,
pūrva-pakṣi claims jīvātma goes from one state of bondage to another.
Śaṅkarācārya says this view has got several problems.
If the jīvātma really gets converted from bandha-avastha to mōkṣa-avastha,

jīvātma comes under changing-entity or changeless-entity? You do not require a
great intellect; the very fact you talk about change of state, according to you
jīvātma will become savikāraḥ. And that is not acceptable to śāstra, because Kr̥ ṣṇa
clearly says
न जार्ते चिर्ते वा कदाचचन्

नार्ं भूत्वा भनवता वा न भूर्ः ।
अजो ननत्र्ः िाश्वतोऽर्ं पुराणो
न हन्र्ते हन्र्माने िरीरे ॥ २-२०॥
na jāyatē mriyatē vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ |
ajō nityaḥ śāśvatō:'yaṁ purāṇō
na hanyatē hanyamānē śarīrē || 2-20||
Six forms of modification like asti, jāyatē, vardhatē, vipariṇamatē, apakṣīyatē,

vinaśyati; vipariṇāma means one state to another; is not possible; therefore, what
is the first dōṣaḥ ; ātmanaḥ savikāratva apattiḥ. That he said earlier in page 305,
last paragraph, also ātmanaḥ avastha-bhēda-anupapattē; Ātma cannot have
changes in avasthās.
Then in this paragraph which I introduced in the last class, Śaṅkarācārya analyses
this state further. Let us assume, ātma has got this avasthā-bhēda. Now he asks
the question, if Ātma has got two avasthās, bandha and mōkṣa, do both of them
exist simultaneously or sequentially? We saw this in the last class. I am on the run-
way. Whether they are simultaneous or sequential; these are only two possibilities.

Suppose the pūrva-pakṣi answers that it is simultaneous; and then it is a logical

dōṣaḥ ; what is it? Opposite-attributes cannot exist in the same locus at the same
time simultaneously. Every word is important. Opposite-attributes cannot exist in
the same locus (it can exist in two different locuses) at the same time
simultaneously. That is what is said here as yugapat tāvat na sambhavataḥ. Tāvat
means in the first option. Prathamaṁ. The first option is both are simultaneous.
Na sambhavataḥ, it is not possible. Why, sthitigatī iva ēkasmin virōdhāt; in the
same locus they are contradictory, like standing and walking simultaneously. Rāma
can stand and Kr̥ ṣṇa can walk; opposite-attributes can co-exist because locuses are
different. Rāma himself can stand and walk at different times; now-stand and later-
walk. Here times are different or the locus must be different; in the same Rāma, at
the same-time standing and walking is not possible. So the first-option is ruled out.
Now Śaṅkarācārya comes to the second-option. From this onwards, we are

starting the class! Till now it was previous class (revision!). Now the continuation.
What is the second option? They are sequential. What are sequential? Bandha and
mōkṣa are sequential. Now in the second-option itself Śaṅkarācārya makes a sub-
division 2a and 2b. What is that?
If bandha and mōkṣa happens sequentially; do they happen naturally by

themselves without any effort on our part or they are caused deliberately by our
sādhana. If they naturally-happen it is called nirmittatvam (2a); both are
subdivision of sequential. Whether they sequentially-happen without our
intervention or whether they sequentially-happen by our deliberate-effort?
Now Śaṅkarācārya takes up 2a. Kramabhāvitvē ca, nirnimittatvē; kramabhāvitvē is

the second option; nirnimittatvē is the sub-division 2a. Nirnimitta means if it
naturally-happens, then what is the problem? anirmōkṣaprasaṅgaḥ; there will be
the problem of anirmōkṣa, because bandha will naturally become mōkṣa and if
bandha can get converted into mōkṣa; on the same-logic after sometime; what will
happen? Mōkṣa will come back to the state of bandha; like day and night naturally

and you don't have to do anything; night becomes day naturally; and therefore,
bandha and mōkṣa will come; and mōkṣa will not stay for long and again bandha
will come; similarly, punarapi-jananam punarapi-maraṇam line, punarapi-bandha
and punarapi-mōkṣa; this is not mōkṣa; mōkṣa can be called mōkṣa only when it is
nityaḥ. Anitya-mōkṣa is a pseudo-mōkṣa; therefore, anirmōkṣa-prasaṅgaḥ or
pseudo-mōkṣa prasaṅgaḥ; thereafter full stop or semi-colon; semi-colon better;
anya-nimittatvē ca. Now from the 2a-option, Śaṅkarācārya goes to 2b-option.
What is 2b option? It is sequential. But it is not natural, because of our

intervention, this change happens. Because of our intervention, the change
happens. Then what will be the problem? Very carefully you have to think. If by our
intervention something happens, then it is artificial and not intrinsic. Whatever is
brought about by our effort, it is artificial and not intrinsic. Whatever is not intrinsic
but artificial is not real; like make-up-beauty. You will understand instantly.
Make-up-beauty, is real-beauty or false-beauty? As long as make-up is there

beauty will be there; you meet the same person at home; or going to his house
without any appointment; then you will see the original shape of the person. That
is why you should always phone up and go and then they are also comfortable and
we are also comfortable. That is why Śaṅkarācārya says a mōkṣa, that is artificial is
mithya and unreal. Therefore he says: anya-nimittatvē ca. When it is caused by
sādhana; svataḥ-abhāvāt; since that mōkṣa of the Ātma is not svataḥ; like the hot
water is hot not naturally; but it is caused by our effort and if it is not intrinsic,
aparamārthatva-prasaṅgaḥ; then it will become aparamārtha; means unreal. And
tathā ca sati abhyupagamahāniḥ; then if you say mōkṣa is unreal, they you are
going against your own original-stand; and what is your original-stand; that both
bandha and mōkṣa are real is your original stand and now your stand will become
contradictory.
Not only that, there will be further problems also. What are the further problems?

नकचच, बन्धमुक्तावस्िर्ोः पौवायपर्यननरूपणार्ां बन्धावस्िा पूवं प्रकपप्र्ा, अनाददमती अन्तवती च; तचच प्रमाणनवरुिम् । तिा
मोक्षावस्िा आददमती अनन्ता च प्रमाणनवरुिै व अभ्र्ुपगम्र्ते ।
kiñca, bandhamuktāvasthayōḥ paurvāparyanirūpaṇāyāṁ bandhāvasthā pūrvaṁ

prakalpyā, anādimatī antavatī ca; tacca pramāṇaviruddham | tathā mōkṣāvasthā
ādimatī anantā ca pramāṇaviruddhaiva abhyupagamyatē |
Śaṅkarācārya continues with abhyupagama-vādaḥ; which means going along with

the pūrva-pakṣi; and then negating their argument; what is the abhyupagama of
the pūrva-pakṣi; that is bandha and mōkṣa are real; jīvātma undergoes the change
of state-one to state-two.
And there also he takes this second option; assuming they are real, he asked the
question whether they are simultaneous or sequential and then pūrva-pakṣi said it
is sequential; Śaṅkarācārya takes that stand of pūrva-pakṣi. So let us assume
bandha and mōkṣa are sequential. Now I am asking you the next question? If they
are real and sequential, what the sequence? Bandha to mōkṣa; that is the
sequence or mōkṣa to bandha? Śaṅkarācārya knows, but still he is getting out of
pūrva-pakṣi’s mouth; tell me what is the sequence? Sequence can be either way,
therefore the question of Śaṅkarācārya. Present it, clearly he says to the pūrva-
pakṣi.
Naturally what will be the sequence? It will be bandha-first and by sādhana one
gets mōkṣa; this must be the sequence. Therefore he says: kiñca, moreover;
bandhamuktāvasthayōḥ paurvāparyanirūpaṇāyāṁ; when you are discussing the
sequence of bandha and mōkṣa; paurvāparyam means sequence; kiṁ pūrvaṁ kiṁ
aparam; is called paurva-āparyam. Purva-aparā-bhāvaḥ; sequence. Naturally what
will be your stand? bandhāvasthā pūrvaṁ prakalpyā; bandha-avastha must be
first; pūrvaṁ prakalpyā must be visualized by you in this manner; and then comes
further discussion.
If bandha is pūrvaṁ and mōkṣa is later; bandha means bondage and mōkṣa
means liberation. If pūrva-pakṣi says first bondage, next is liberation; then we will

ask another question. Śaṅkarācārya does not assume that we have to supply;
when did the bondage start?; because you say bondage is first. It will be the first
question; suppose pūrva-pakṣi says bondage started during 2000. It is for
imagination. Then what will be the problem; if the bondage started in 2000, then
before 2000 what must have been there; it has to be mōkṣa. Therefore in 1999,
there will be mōkṣa. In 2000 bondage started and in 2014 let us assume he gets
liberation; then what will happen? Just as in 1999 mōkṣa, got bondage; in bondage;
later similarly 2014 liberation, after some time again will become bondage; there
will be a problem. To avoid that problem, pūrva-pakṣi should say bandha is anādi.
And that anādi-bandha ends with sādhana. The beginningless-bondage ends with
our sādhana. This is discussed elaborately in māṇḍūkya kārikā [IV. K 30];
अनादे रन्तवत्त्वं च संसारस्र् न सेत्स्र्नत ।

अनन्तता चाऽऽददमतो मोक्षस्र् न भनवरर्नत ॥ ३०॥
anādērantavattvaṁ ca saṁsārasya na sētsyati |
anantatā cā:':'dimatō mōkṣasya na bhaviṣyati || 30||
Sankaracharya is nicely borrowing. Very important argument we have to register.

Suppose bondage is beginningless, there will be several problems; what is that; a
beginningless-bondage will always be endless logically; because whatever does
not have a beginning will not have an end also; just as Brahman is birthless; and
deathless; if bondage is anādi, logically speaking it will be anantaḥ also. And
bondage is anantaḥ like Brahman, what is the problem; no use of any sādhana; we
need not attend the class and bondage will not end; that means mōkṣa will
become impossible; anirmōkṣa-prasaṅgaḥ-dōṣaḥ.
It will be problem number one, if bondage is anādi. It will become anantaḥ and it
will be anirmōkṣa-prasaṅgaḥ. To avoid that situation, he should bring bondage
into a special category. What should he say; in the case of Brahman, Brahman is
anādi and anantaḥ but in the case of bondage, don't apply that rule; bondage is
anādi alright; but it will be antaḥ, it will end. That is why sādhana we do. It is anādi
but sāntaḥ. Lot of intellectual-discussion. That is why in the mūlam class, we avoid

the bhāṣyam, because he will run away from the class. Now that you have done
the mūlam, even if you run away, it does not matter; lot of hair-splitting.
Suppose you say it is beginningless and it ends; there will be two problems; first
problem is that it is illogical; because logic says whatever is anādi will have to be
anantaḥ only. That is the logic. If you say it is anādi but it will end; first dōṣaḥ is, it
is logically-wrong. That is dōṣaḥ No.1.
Now the second dōṣaḥ is: let us assume for argument-sake; the real-bondage
which is beginningless, ends on one day. Real-bondage, which is beginning-less,
ends on one-day. It cannot end because it is illogical. But for argument-sake let us
assume that the real-bondage ends.
Then what will happen; when the real-bondage ends, the end will be the beginning
of what? End-of-bondage will be the beginning-of-mōkṣa. Therefore, in pūrva-
pakṣi’s opinion, bandha will end on one-day and mōkṣa will start. Then what is the
problem? You must already see the problem. You are supposed to be intellectual
by the time you come to Gīta-bhāṣyam. What is the problem?
जातस्र् नह ध्रुवो मृत्र्ुध्रुयवं जन्म मृतस्र् च ।

तस्मादपररहार्ेऽिे न त्वं िोचचतुमहयशस ॥ २-२७॥
jātasya hi dhruvō mr̥tyurdhruvaṁ janma mr̥tasya ca |
tasmādaparihāryē:'rthē na tvaṁ śōcitumarhasi || 2-27 ||
Anything with a beginning will have to necessarily end; if you get a real-mōkṣa
one-day, that mōkṣa will go away another-day; therefore, mōkṣa will be like
svarga; tē taṁ bhuktvā svargalōkaṁ viśālaṁ kṣīṇē puṇyē martyalōkaṁ viśanti....
(9.21) you will have to create another verse, after enjoying mōkṣa, after sometime
again they will fall. Anitya-mōkṣa is a pseudo-mōkṣa and not a mōkṣa and
therefore what will be the problem; mōkṣa will be anityam.
That is what is said here anādimatī antavatī ca pramāṇa-viruddham; so the bandha

is without-beginning and with-an-end is a logical contradiction; (full stop or semi-

colon) tathā mōkṣāvasthā ādimatī anantā ca syāt in the pūrva-pakṣa, real-bondage

will end and mōkṣa will begin and mōkṣa will be with-a-beginning; and without-an-
end you will say; that is also logically-wrong. Ādimatī anantā ca pramāṇa-
viruddhaiva abhyupagamyatē, all these are logical-fallacy.
Then you have to make an aside note. But in vēdānta, you are telling saṁsāra is
beginningless and through jñānaṁ, the beginningless-saṁsāra will go away, you
alone say! When I say beginningless-saṁsāra will end, you say it is illogical, it is like
the mother-in-law-daughter-in-law story. When the mother-in-law breaks the pot,
it is mud-pot; but when the daughter-in-law breaks it is a golden-one! When the
daughter-in-law makes a mistake it is very big mistake and the same mistake when
mother-in-law makes it is not a mistake. Like that. When pūrva-pakṣi says saṁsāra-
is-beginningless and ends, siddhānti says it is a logical-fallacy and when Vedantin
says saṁsāra is beginningless and it ends, it is not a logical-fallacy; how do you say
that. If you accept saṁsāra is mithya, then this language can be used. You also say
mithya; then this expression is correct. You can say mithya-saṁsāra is
beginningless but it ends through jñānam. Then the natural question is just by
adding mithya, how can you get away with this expression? Just by adding an
adjective-mithya it can be beginningless but it can end. Very very carefully listen.
We say mithya is beginningless. And through jñānam mithya-ends, we say. But
when we say through jñānam, mithya ends; the verb ‘ends’ is within inverted
commas. When we say ‘mithya-ends through jñānam, the word ‘ends’ is within
‘inverted-commas’. You know why? A jñāni does not say mithya-ends; jñāni
understands that mithya-vasthu did not exist at all; therefore, there is no question
of ending. Understanding that it did not exist, we are figuratively calling, it ‘ends’. I
will repeat it. Understanding that the mithya does not exist is figuratively called
‘the-end-of-beginningless-mithya’. How to understand? Our rope-snake example
is there. The rope-snake was frightening this person. And what is the beginning of
rope-snake, if you ask, the Guru will say it is anādi. Why he says anādi, because it is
not there at all. Therefore, initially the guru says rope-snake is anādi. Do not probe

into its beginning, you only know the truth, then snake will go away. And once he
analyses and understands the rope, the beginningless-snake ends. What is the-
end-of-beginningless-snake? Define. The end-of-beginningless-rope-snake is
understanding that the rope-snake did not exist in the past, in the present and in
the future also. It is a peculiar-end and in Sānskrīt, in vēdānta, we have got a
special word; the ‘end’ is called bhādhaḥ. Bhādhaḥ means an end-of-a-particular-
thing by understanding the particular-thing-never-existed. Bhādhaḥ is the end-of-
a-particular-thing by understanding that the-particular-thing-never-existed. This
end, through understanding, is called bhādhaḥ. In vēdānta, saṁsāra ends; by
bhādhaḥ. Jñāna-bādhayatvam saṁsārasya na tu saṁsārasya avasānam; it does not
end in the conventional-sense, but it is jñāna-bhādhyam and what is bhādha; I
never say, a jñāni will never say; my saṁsāra went away; a jñāni says I understood
what; that I never had saṁsāra. So for us, mithya-saṁsāra is beginningless; but it
has got an end in the form bhādhaḥ; but sathya-saṁsāra cannot have bhādhaḥ.
Sathya-saṁsāra cannot have bhādhaḥ, because sathyam can never be negated by
knowledge. So therefore, now I have said so many things; now what is the bottom-
line and what is the take-home-message? When pūrva-pakṣi says saṁsāra is
beginningless and it has an end; it is logically-wrong because he takes saṁsāra as
real. When Advaitin says that saṁsāra-is-beginningless and it has got an end, it is
not logically-false because in his mataṁ, saṁsāra is mithya. Once you use the
word mithya, the logical-fallacy will not come because mithya does not have a
beginning but it has an end; what type of end, bhādha-rūpa is possible. Therefore,
pūrva-pakṣi’s case is a logical fallacy. Continuing.
न च अवस्िावतः अवस्िान्तरं गचछतः ननत्र्त्वम् उपपादनर्तुं िक्र्म् ।
na ca avasthāvataḥ avasthāntaraṁ gacchataḥ nityatvam upapādayituṁ śakyam |
All these are very profound and important so that the student will not expect
mōkṣa as a future-event; other than understanding that I am nitya-muktaḥ; there
is no event-in-future called mōkṣa-arriving; it is a clean-cognitive-shift; this must

become very clear; this portion clarifies those ideas and Śaṅkarācārya continues
with the topic.
Once you say saṁsāra is mithya and therefore, it is anādi, all right, and it ends in a
peculiar-manner which is in the form of bhādhaḥ; when the mithya-saṁsāra-
bhādhaḥ takes place; in Ātma mithya-saṁsāra was there as though before;
through jñānam, mithya-saṁsārasya-bhādha takes place. Before jñānam, mithya-
saṁsāra appeared in Ātma and after jñānam, mithya-saṁsārasya-bhādha takes
place. In all these events, Ātma will remain the same, because the presence of
mithya-saṁsāra and negation of mithya-saṁsāra will not bring about any change
in the adhiṣṭhānaṁ-Ātma. Appearance-of-rope-snake and bhādha-of-rope-snake
will not bring about any change in the adhiṣṭhānaṁ-rope. Rope remains in the
same state. Whereas if saṁsāra is real, as real as Ātma, and it exists from
beginningless-time in the Ātma, and at a particular time the real-saṁsāra is
eliminated from Ātma, and in its place real-mōkṣa is brought-in; in all these
changes Ātma will have change or not?; Ātma will be subject to change if a real-
saṁsāra existed in Ātma, and you are plucking it, there will be change in Ātma,
which will be contradictory to the basic definition of śruti; Ātma is changeless. And
if ātma undergoes all these changes, Ātma will also be subject to ṣat-vikāras, and if
Ātma is subject to vikāras or changes, what will be final-change? The final change
will be asti, jāyatē, vardhatē, vipariṇamatē, apakṣīyatē, vinaśyati. There will be a
day when Ātma’s-death will take place; and we have to do 13-days karma and all;
what happened? Ātma gone! What is today, śubha-svikāram. Śubha-svikāram of
what; anātma. All these things will be funny; therefore remember Ātma never
undergoes any change; in pāramārthika-sathya-Ātma because of ajñānam, there is
appearance of bondage and through jñānam it is negated. That is why in
Māṇḍūkyōpaniṣat class I said world-does-not-have-existence; world-does-not-
have-origination; world-has-appearance-through-ignorance; world is negated
through knowledge. World-has-disappeared-through-knowledge, one should not
say. World has negation called bhādha through knowledge. It is very important

portion; and I hope you are getting the full benefit of this message. Avasthāvataḥ
avasthāntaraṁ gacchataḥ, if Ātma is really going from one-state to another-state
really, [for sanskrit students, avasthāvataḥ is adjective to ātmanaḥ, śaṣṭi
ekavacanam, avasthavān, avasthāvantau, avasthavantaḥ, avasthavataḥ,
avasthāvatām; adjective to ātmanaḥ, which we have to supply], and similarly the
word gacchataḥ is also adjective to ātma, present-active-participle, śaṣṭi
ēkavachan, gacchantau, gacchantau, gacchataḥ, gacchatōḥ gacchatām; therefore
the word should be Avasthāvataḥ avasthāntaraṁ gacchataḥ ātmanaḥ] for an ātma
which is really going from one-state to another, according to pūrva-pakṣi,
nithyatvam upapādayitum na śakyaṁ eternity is never possible. Continuing
अि अननत्र्त्वदोिपररहारार् बन्धमुक्तावस्िाभेदो न कपप्र्ते, अतः द्वै नतनामनप िास्त्रानियक्र्ादददोिः अपररहार्य एव; इनत
समानत्वात् न अद्वै तवाददना पररहतयव्यः दोिः ॥
atha anityatvadōṣaparihārāya bandhamuktāvasthābhēdō na kalpyatē, ataḥ

dvaitināmapi śāstrānarthakyādidōṣaḥ aparihārya ēva; iti samānatvāt na
advaitavādinā parihartavyaḥ dōṣaḥ ||
To avoid the problem that Ātma will become changing; if a real-bandha and real-
mōkṣa come and go really in Ātma; Ātma will have the problem of change; to avoid
the change you have to say that Ātma does not really undergo change; even if
bandha and mōkṣa come and go in Ātma. To avoid this problem what would you
say? Ātma really does not undergo any change even when bandha and mōkṣa
come and go in Ātma. Then what will be your stand exactly same as mine; if
bandha and mōkṣa are not brining about any change in Ātma, it means they are
not really there in the Ātma and if they are not really there in the Ātma you don't
require any śāstra.
Therefore, you will also have the same problem; that Ātma does not have real-
bondage and real-liberation and therefore, śāstra will become redundant for you
also. Therefore, he says anityatva-dōṣa-parihārāya to avoid the problem of
changing Ātma, bandha-mukta-avasthayōḥ-ābhēdaḥ na kalpyatē; if you avoid the
mithya-bandha and mithya-dōṣaḥ ; as I say you abolish bandha and mōkṣa; why

abolish bandha and mōkṣa? because once you bring bandha and mōkṣa, Ātma will
undergo change; to avoid change in Ātma if you abolish the concept of bandha
and mōkṣa na kalpyatē, ataḥ. Then; ataḥ means tarhi; dvaitināmapi śāstra-
anarthakyādi-dōṣaḥ if you abolish bandha-mōkṣa-avastha to avoid change in
Ātma, then you also will find śāstra is redundant, why because you abolish bandha
and mōkṣa.
ataḥ dvaitinam api, for you also, śāstra-ānarthakyādi-dōṣaḥ aparihārya, the

problem of redundancy of śāstram will stay; ēva iti samānatvāt; and you originally
charged us with what dōṣaḥ; śāstra-ānarthakyādi-dōṣaḥ and after lot of discussion
you have landed where; śāstra-ānarthakyādi-dōṣaḥ; when both of us have got a
common problem, you first handle your problem; as in English śāstra-
ānarthakyādi-dōṣaḥ, physician Heal thyself; he says samānatvāt, since the dōṣaḥ is
common to both, na advaitavādinā parihartavyaḥ dōṣaḥ, I need not remedy the
dōṣaḥ in front of you because you cannot charge me with that dōṣaḥ because you
have got the same dōṣaḥ. More in the next class.

381 Verse 13.02
Verse 13.02 bhāṣyam (cont’d)
न च अवस्िावतः अवस्िान्तरं गचछतः ननत्र्त्वम् उपपादनर्तुं िक्र्म् । अि अननत्र्त्वदोिपररहारार् बन्धमुक्तावस्िाभेदो न

कपप्र्ते, अतः द्वै नतनामनप िास्त्रानियक्र्ादददोिः अपररहार्य एव; इनत समानत्वात् न अद्वै तवाददना पररहतयव्यः दोिः ॥
na ca avasthāvataḥ avasthāntaraṁ gacchataḥ nityatvam upapādayituṁ śakyam |

atha anityatvadōṣaparihārāya bandhamuktāvasthābhēdō na kalpyatē, ataḥ
dvaitināmapi śāstrānarthakyādidōṣaḥ aparihārya ēva; iti samānatvāt na
advaitavādinā parihartavyaḥ dōṣaḥ ||
Śaṅkarācārya established that saṁsāra and mōkṣa on the part of jīvātma is only
mithya; or vyavahāriha-sathyam only. From the standpoint of its own real-nature,
jīvātma does not have bandha; and therefore, there is no requirement for mōkṣa
also. And therefore, from its own real-standpoint, jīvātma is nitya-muktaḥ;
Paramātma also is nitya-muktaḥ by definition, therefore, jīvātma and Paramātma
are one and the same; and that alone is conveyed in this ślōka: kṣētrajñaṁ cāpi
māṁ viddhi [ślōka 3 of this chapter].
But in spite of this, pūrva-pakṣi is not satisfied; because pūrva-pakṣi does not have
the concept of mithya. The biggest problem with all the pūrva-pakṣis is they do not
have the concept of mithya; therefore, whenever we negate the sathyatvam they
don't come to mithya; but they conclude that it is non-existent. Whenever we say
jagat is mithya; all the other philosophers translate mithya as non-existent;
because we alone have got existent, seemingly-existent, and non-existent; three
categories; for all the other systems only two categories are there: existent and
non-existent. Once we negate the existent-category, they will jump only to the
other category; non-existent. Therefore, when we say saṁsāra is mithya, since
they don't have the concept of mithya, for them the translation is saṁsāra is non-
existent. And if saṁsāra non-existent, śāstra becomes non-relevant; śāstra

vaiyarthya-dōṣaḥ will come and therefore, pūrva-pakṣi argue saṁsāra has to be

sathyam; saṁsāra has to be existent and therefore, śāstra becomes relevant.
And then Śaṅkarācārya entered into a discussion pointing out that if saṁsāra is
sathyam, and mōkṣa is also sathyam, what are the logical problems, which he
enumerated and which we saw in the last class. We must remember all the logical
problems to assimilate Aham brahma asmi mahā vākyam. We have to remember
the logical fallacies; if you accept bandha is sathyam and mōkṣa is also sathyam,
and of several logical-fallacies the final logical-fallacy that we saw is given in the
third paragraph we saw; we read now; avasthāvataḥ avasthāntaraṁ gacchataḥ; if
Ātma is real and in the Ātma, the bandha is also real, and real-bandha goes away
from Ātma and the real-mōkṣa comes to Ātma, then it will mean Ātma is changing
from bandha-avastha to mōkṣa-avastha. This is a very serious problem, if real-
bandha disappears from real-Ātma, and real-mōkṣa appears in the real-Ātma,
Ātma is changing from bandha-avastha to mōkṣa-avastha. That means Ātma is
savikāraḥ; which is a very very serious problem. If Ātma is taken as changing, then
two dōṣas are there. One is śruti-virōdhā-dōṣaḥ because śruti clearly says Ātma is
nirvikāraḥ; that will be contradicted. The second more serious problem will be
Ātma, which is subject to change, will be subject to final change; what is the final
change; death; asti, jāyatē, vardhatē, vipariṇamatē, apakṣīyatē, vinaśyati. And
imagine anitya-Ātma gets nitya-mōkṣa what is the use; mōkṣa will be nityaṁ but
Ātma is anitya; there will be no benefit at all; therefore, you cannot accept real-
bandha and the real-mōkṣa. Why, because Ātma will become mortal.
And then pūrva-pakṣi has only one way out. What is that is to avoid the change on
the part of the Ātma; you abolish bandha and mōkṣa. To avoid change on the part
of Ātma, you avoid bandha and mōkṣa. If you abolish bandha and mōkṣa, because
they are causing the change, what will happen; you go back to your original
problem; in your mataṁ also śāstra will become redundant; that is said here. Ataḥ
anityatva-dōṣa-parihārāya to avoid the problem of Ātma’s mortality; anityatva-

dōṣa-parihārāya bandha-mukta-avasthā-bhēdaḥ na kalpyatē; you drop both

bandha and mōkṣa from your philosophy.
Then ataḥ, Sānskrīt student should note; ataḥ in the previous lines means yadhi
and ataḥ in the line means tarhi. Ataḥ means tarhi; dvaitināmapi śāstra-
ānarthakyādi-dōṣaḥ aparihārya you also have got śāstra-ānarthakyam. Iti
samānatvāt, when you also have got śāstra-ānarthakyam then you cannot charge
me with that dōṣaḥ because when you have the dōṣaḥ ; how can you charge with
that dōṣaḥ. Therefore, samānatvāt na advaitavādinā parihartavyaḥ dōṣaḥ; Advaitin
need not eliminate that dōṣaḥ.
Then the question will be pūrva-pakṣi cannot charge us with that dōṣaḥ because
pūrva-pakṣi has got that dōṣaḥ. Now an advaitic-student may come and ask, ok
pūrva-pakṣi does not ask or charge with that dōṣaḥ ; as a student I want to know
how do you solve that dōṣaḥ. Are you able to understand? Pūrva-pakṣi cannot ask
how do you solve that dōṣaḥ , because you yourselves have that dōṣaḥ. Here
student is not a pūrva-pakṣi; student will ask; Guru, you have somehow dismissed
the pūrva-pakṣi but you are accepting that we have got that śāstra-ānarthakyādi-
dōṣaḥ; how do you resolve that dōṣaḥ. If the student asks Śaṅkarācārya says come
away from pūrva-pakṣi and join my class; I will give you solution.
न च िास्त्रानियक्र्म्, र्िाप्रशसिानवद्वत्पुरुिनविर्त्वात् िास्त्रस्र् । अनवुिां नह फलहेत्वोः अनात्मनोः आत्मदियनम्, न

नवुिाम्;
na ca śāstrānarthakyam, yathāprasiddhāvidvat puruṣaviṣayatvāt śāstrasya |

aviduṣāṁ hi phalahētvōḥ anātmanōḥ ātmadarśanam, na viduṣām;
When the student comes and asks for the solution to the problem, what do we
reply. We say pūrva-pakṣi does not accept mithya-saṁsāra as the third category;
therefore, he will have the problem.
If he accepts real-bondage, then what will be the problem?; Ātma will be subject to
change. If he says there is no bondage, then the problem will be śāstra will

become redundant. We don't say bondage is real; therefore, Ātma does stay; we
don't say bondage is non-existent; if it is non-existent, śāstra will be redundant; we
say the bondage is neither real nor non-existent, but bondage is seemingly
existent and śāstra is relevant for removing that seemingly-existent-bondage. And
seemingly-existent-bondage will seemingly-exist how long? It is there as long as
ignorance is there; śāstra removes the ignorance and eliminate the seemingly-
existent-bondage; and gives us liberation. Therefore, for us śāstra is very much
relevant. That is what he says na ca śāstra-ānarthakyam advaita mathē; in
advaitam, śāstra is always relevant; why, because yathā-prasiddh āvidvat-puruṣa-
viṣayatvāt; it is relevant for all the ignorant-people who have got mithya-saṁsāra.
And you should not ask afterall mithya-saṁsāra only, why should we eliminate
mithya-saṁsāra you should not ask; ignorant person does not know mithya-
saṁsāra as mithya-saṁsāra. Therefore, for the ignorant-person, saṁsāra is what:
sathyam. It is mithya-saṁsāra only from wise-person’s standpoint, Śāstric-
standpoint and for avidvān he sees mithya-saṁsāra as sathya-saṁsāra. Therefore,
for him elimination is required. Therefore, avidvat puruṣa-viṣayatvāt śāstrasya; and
how does saṁsāra appear for him. He says aviduṣāṁ hi; for an ignorant-person
phalahētvōḥ anātmanōḥ ātma-darśanam; mithya-saṁsāra comes because of
ignorance and how does ignorance cause the problem he defines; anātmanōḥ
ātma-darśanam. He mistakes anātma as Ātma. Remembering important Gīta 3rd
chapter ślōka 27 which reads as
प्रकृतेः निर्माणानन गुणैः कमायभण सवयिः ।

अहङ् कारनवमूढात्मा कतायहचमनत मन्र्ते ॥ ३-२७॥
prakr̥tēḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |
ahaṅkāravimūḍhātmā kartāhamiti manyatē || 3-27||
Because of the false identification I take on sañcita-karma; I take on prārabdha

karma; I take on āgāmi karma; karma comes under anātma; I identify with karma.
Once I identify with karma, karma-phalam also I have to identify; what is the
fundamental karma-phalam; physical-body is the basic karma-phalam. Afterwards

the entire headache starts. Fundamental karma-phalam is that I have a body.

Embodied-feeling is called karma-phalam. Therefore, phalahētvōḥ; hētu means
karma-phalam means śarīraṁ; Śaṅkarācārya borrows this from Māṇḍūkya Kārikā
र्ाविे तुफलावेिः संसारस्तावदार्तः ।

क्षीणे हेतुफलावेिे संसारं न प्रपद्यते ॥ ५६॥
yāvaddhētuphalāvēśaḥ saṁsārastāvadāyataḥ |
kṣīṇē hētuphalāvēśē saṁsāraṁ na prapadyatē || 56||
‘I-have-karma’ is one abhimāna; ‘I have śarīraṁ’ is the second abhimāna; karma

śarīrayōḥ anātmanōḥ Ātma-darśanaṁ is the fundamental problem. And na
viduṣām; vidvān does not conclude ‘I-have-a-body’; vidvān does not conclude ‘I-
have-a-karma’. That is why I repeatedly say; the idea of prārabdha-exhaustion is
for avidvān alone; vidvān will never talk about exhausting-prārabdha. Na viduṣām.
That is explained further.
नवुिां नहफलहेतुभ्र्ाम् आत्मनः अन्र्त्वदियने सनत, तर्ोः अहचमनत आत्मदियनानुपपिेः ।
viduṣāṁ hi phalahētubhyām ātmanaḥ anyatvadarśanē sati, tayōḥ ahamiti

ātmadarśanānupapattēḥ |
Viduṣāṁ hi for a wise person phalahētubhyām-karma śarirābhyām-karma means

puṇya pāpam; and phalam means śarīraṁ; from both of them Ātmanaḥ
anyatvadarśanē, karma also belongs to anātma; śarīraṁ also is a part of anātma
only and I the Ātma;
तत्त्वनविु महाबाहो गुणकमयनवभागर्ोः ।

गुणा गुणेिु वतयन्त इनत मत्वा न सज्जते ॥ ३-२८॥
tattvavittu mahābāhō guṇakarmavibhāgayōḥ |
guṇā guṇēṣu vartanta iti matvā na sajjatē || 3-28||
प्रकृतेगुयणसम्मूढाः सज्जन्ते गुणकमयसु ।

तानकृत्स्ननवदो मन्दान्कृत्स्ननवन्न नवचालर्ेत् ॥ ३-२९॥
prakr̥tērguṇasammūḍhāḥ sajjantē guṇakarmasu |
tānakr̥tsnavidō mandānkr̥tsnavinna vicālayēt || 3-29||

All these Gīta slōkās are profound and most important. These slōkās we generally
ignore. Very very profound. Therefore, anyatva-darśanē sati, I have neither karma
nor have I a idaṁ śarīraṁ. Tayōḥ ahaṁ iti ātma-darśanam anupapattēḥ, therefore,
in them he never have identification.
न नह अत्र्न्तमूढः उन्मिाददरनप जलाग्ज्न्र्ोः छार्ाप्रकािर्ोवायऐकात्म्र्ं पश्र्नत; नकमुत नववेकी ।
na hi atyantamūḍhaḥ unmattādirapi jalāgnyōḥ chāyāprakāśayōrvā aikātmyaṁ

paśyati; kiṁ uta vivēkī |
Śaṅkarācārya says if vēdāntic knowledge is very very clearly received; the

difference between I and the śarīraṁ will be so definite and so clear that he can
never by any stretch of imagination look upon himself as the body; it is not that he
struggles to remember this fact; it is so clear that he has to struggle to identify
with it. And therefore, the difference between I-the-Ātma and body-the-anātma is
as wide as the difference is as pronounced as jalam and agni. Therefore, he says
jala-āgnyōḥ, between water and fire nobody gets confused. No mix up is possible
between agni and jalam; similarly, chāyā-prakāśayō, similarly no mix up is possible
between light and darkness; atyanta-mūḍhaḥ api, even a deeply-deluded-person
cannot mistake fire as water and dip his finger inside. Unmattādirapi, even a
drunk; jalāgnyōḥ chāyā-prakāśayōrvā aikātmyaṁ paśyati when that is not possible,
the difference between Ātma and anātma also is so crystal clear; therefore, there is
no mistaking of I with either karma or with śarīraṁ.
And therefore, with that particular topic is over. Śāstra vaiyarthya dōṣam has been
negated for all. Fundamental teaching of the second verse if you remember: three
main points; śāstra is relevant for removing mithya-saṁsāra; because of mithya-
saṁsāra, I appear as jīvātma; and even when I appear as jīvātma, really I am not
jīvātma; I am only Paramātma. Therefore, kṣētrajñaṁ cāpi māṁ viddhi ślōka is
revealing this aikyam only. This is the central theme. He will come to this again
later but he wants to take an important corollary from this; to dismiss some of the

other schools of philosophy, which is jñāna-karma-samucchaya vādaḥ; which was

very much prevalent in those days; that philosophy; Śaṅkarācārya, wants to refute
in the following portions.
तस्मात् न नवचधप्रनतिेधिास्त्रं तावत् फलहेतुभ्र्ाम् आत्मनः अन्र्त्वदर्िंनः भवनत । न नह ‘दे वदि, त्वम् इदं कुरु’इनत
कत्स्मंभश्चत् कमयभण ननर्ुक्ते, नवरणुचमत्रः ‘अहं ननर्ुक्तः’ इनत तत्रस्िः ननर्ोगं िृडवन्ननप प्रनतपद्यते । नवर्ोगनविर्नववेकाग्रहणात्
तु उपपद्यतेप्रनतपशिः; तिा फलहेत्वोरनप ॥
tasmāt na vidhipratiṣēdhaśāstraṁ tāvat phalahētubhyām ātmanaḥ

anyatvadarśinaḥ bhavati | na hi ‘dēvadatta, tvam idaṁ kuru’iti kasmiṁścit karmaṇi
niyuktē, viṣṇumitraḥ ‘ahaṁ niyuktaḥ’ iti tatrasthaḥ niyōgaṁ śr̥ṇvannapi
pratipadyatē | viyōgaviṣayavivēkāgrahaṇāt tu upapadyatēpratipattiḥ; tathā
phalahētvōrapi ||
Since a jñāni is one who looks upon himself as different from hētu and phala;
puṇya pāpa karma and phalam śarīraṁ; a jñāni does not connect himself with any
karma in the past; in the present; or in the future; I have absolutely no relationship
with past karma; present karma; or future karma; I cannot take karma also and
there is no question of I dropping the karma; karma-taking and karma-dropping
are not possible; therefore, I am akarta asmi; what type of akarta; nitya-akarta
asmi; is the wisdom.
And from the important corollary is: jñāni cannot have any relevance for karma-
kānḍa of the vēdas. Jñāni does not have any requirement for the karma-kānḍa of
the vēda, for his own liberation. Karma-kānḍa of the vēda is not relevant for a
jñāni, for the attainment of liberation, because as Ātma he has already gained
liberation. Therefore, jñāna-anantaram no relevance for karma-kānḍa for gaining
mōkṣa. This is his message. Jñāna-anantaram, no relevance of karma-kānḍa for the
sake of mōkṣa. A jñāni after jñānam, may choose to deliberately identify with the
body; and he may do the karma for lōka- saṅgraḥ; but no more relevance of karma
(understand the difference clearly), for gaining mōkṣa. He never approaches

karma-kānḍa, as a spiritual seeker; his approach towards karma-kānḍa may be
only for the sake of lōka-saṅgraḥ. This is the message he wants to give here.

Tasmāt, therefore, vidhi-pratiṣēdha-śāstraṁ, it means karma-kānḍa, na bhavati is

no more relevant. [Na in the previous line, bhavati in the next line] Karma-kānḍa is
no more existent for him as a spiritual means for mōkṣa. There is no spiritual
relevance for him. When he was ignorant, karma-kānḍa was very relevant
spiritually, for what purpose, of citta-śuddhyartham; and that relevance is
completely gone for him after gaining jñānam. And who is that jñāni? Ta tāvat
phalahētubhyām ātmanaḥ anyatva-darśinaḥ, because he does not see any
connection with either karma or śarīraṁ. And karma and śarīraṁ, the relationship
is interesting.
From one angle, karma is the cause and śarīraṁ is the effect. This śarīraṁ came
because of what: pūrva-janma-karma; from another angle when you see, śarīraṁ
is the cause and karma is the effect; therefore, karma and śarīraṁ which are
mutually cause and effect; I have no relationship with either of them; iti darśinaḥ,
the one who sees, this karma-kānḍa is non-relevant to a jñāni. And therefore, all
the vēda-vidhi and niṣēdaḥ is not applicable to him, the jñāni. No vidhi belongs to
him; no niṣēdaḥ belongs to him; nistraiguṇyai pati vicaratām; kō vidhiḥ kō
niṣēdaḥ; he is vidhi-niṣēdaḥ-adītaḥ. That alone is jocularly said in a two nice ślōkas;
I have given this ślōka sometime before; very nice ślōka.
हृदाकाशे तचदाददत्यः सदा भातत तनरन्तरं ।

उदयाततमयौ नततः कथं सन््यामुपातमहे ॥
hr̥dākāśē cidādityaḥ sadā bhāti nirantaraṁ |
udayāstamayau nastaḥ kathaṁ sandhyāmupāsmahē ||
hr̥dākāśē, in my hr̥ daya ākāśa; cidādityaḥ the Sun of Ātma is all the time shining.
In my hr̥dākāśa Ātma-Surya is shining all the time; therefore, what:
udayāstamayau nastaḥ; there is neither Surya udhayam for me nor Surya
asthamanam for me. And when udaya and asthamana are not there, kathaṁ
sandhyāmupāsmahē; therefore, only I took sanyāsa and removed the sacred
thread because how can I do sandhyāvandanam; sandhyāvandanam has to be

done in the morning and evening based on suryōdaya and asthamana; therefore, I
became sanyāsī.
This is a jñāni’s ślōka and nowadays everyone has become a jñāni. This is one
humorous ślōka.
The second ślōka is;
मृताम् मोहमनर् माता, जातौ ज्ञानमर् शििुः ।

अिौच द्वर् सम्प्राप्ते किं सन्ध्र्ां उपास्महे ॥
mr̥tām mōhamayi mātā, jātau jñānamaya śiśuḥ |
aśauca dvaya samprāptē kathaṁ sandhyāṁ upāsmahē ||
For me two things have happened; one death and one birth. Because of that two-
fold asaucam; the two-fold asaucam or religious pollution; mr̥ tām mōhamayi mātā
my mother who gave birth to me, called jīvātma; jīvātma is born because of which
mother, avidyā-mātā; because of that jīvātma is born; otherwise before birth who
am I; nitya-Paramātma; I-the-jīvātma is born because of avidyā-mātā; and now
that is gone. Mother is dead. Mr̥ tām mōhamayi mātā and I have got a son also.
jātaḥ jñānamaya śiśuḥ; son of bōdhaḥ; whether you want son or daughter; if you
want son you say bōdhaḥ is born; in Sānskrīt bōdhaḥ is masculine gender;
suppose you say I have enough sons and I want a daughter, say vidyā; both relate
to jñānam; vidyā is born; son or daughter is born therefore, sūtaka aśaucam; and
aśauca dvaya samprāptē when two types of aśaucams are there, how can I do any
karma, sandhyāvandanam etc. Therefore, I am beyond all the karma; karma-kānḍa
is not at all relevant to me. And that is explained further.
Na hi ‘Dēvadatta, tvam idaṁ kuru’iti; suppose there are two people standing in
front; so guru is there; two śiṣyās are standing; one śiṣyā is called Dēvaduttaḥ; and
another śiṣyā is called Viṣṇumitra; Dēvadutta and Viṣṇumitraḥ; guru addresses

Dēvadutta and says; you bring some water; so when he calls Dēvadutta and asked
to bring water, what did Viṣṇumitraḥ do; he has not been commanded and
therefore, for him that instruction is not relevant. An instruction given to X is not at

all relevant to Y even though Y is listening to that instruction. Śaṅkarācārya says

similarly, in the creation, there are two people; one is called ajñāni-karta and the
other is called jñāni-akarta. Both are standing. And karma-kānḍa is addressing:
hey karta you do all these karmās; and when karma-kānḍa is giving all the
instructions; what will jñāni-akarta do; he will be listening to the command; but he
will not see any relevance to anyone of them. Therefore, jñāni and karma-kānḍa
will never go together; therefore, jñāna-karma-samucchaya-vādaḥ is not at all
relevant. Therefore, he says ‘dēvadatta tvāṁ idaṁ kuru’; when the guru or father
says ‘Dēvadatta, do this’ iti kasmiṁścit karmaṇi niyuktē, when Dēvadatta is
engaged in one or any karma, which karma is not relevant, Viṣṇumitraḥ who
stands there and listens to that also; ‘ahaṁ niyuktaḥ’ iti tatrasthaḥ; the next line
should be connected with the Viṣṇumitraḥ of the previous line; tatrasthaḥ
Viṣṇumitraḥ; even though he stands there and listens to and he is also a disciple
and putraḥ and he is also obedient also; he respects vēda; therefore, even though
he is obedient; niyōgaṁ śr̥ ṇvannapi he listens to that instructions; na pratipadyatē;
he listens to the instructions; but does not take that instructions to him nor does
he attempt to implement that instructions; nor does he feel any guilt for not taking
that instructions; even though the other one brings water. Viṣṇumitraḥ will not
take instructions; he does not implement instructions; Viṣṇumitraḥ will not feel
guild also; similarly, for a jñāni the karma-kānḍa instructions he does not take; he
does not implement; and he does not feel guilty also; because they have no
relevance for him.
If at all jñāni does some of the vaidika-karmās; not as a sādhana; Pūrva-pakṣi is

prescribing karma for mōkṣa; but jñāni if at all he performs karma, he will never do
any karma for the sake of mōkṣa; what is his attitude; nitya-naimittika-karma will
be sarvē-bhavantu-sukhinaḥ; for me there is no relevance at all. And that is why in
the 4th chapter Lord Kr̥ ṣṇa says;
गतसङ् गस्र् मुक्तस्र् ज्ञानावच्स्ितचेतसः ।

र्ज्ञार्ाचरतः कमय समग्रं प्रनवलीर्ते ॥ ४-२३॥

gatasaṅgasya muktasya jñānāvasthitacētasaḥ |

yajñāyācarataḥ karma samagraṁ pravilīyatē || 4-23||
samagraṁ pravilīyatē, he does not do any karma for himself even if he performs
karma; the karma dissolves then and there without producing either puṇyam or
pāpam. No āgāmi for him. Pratipadyatē. Suppose Viṣṇumitraḥ also runs along with
Dēvadutta, he will not if he had listened carefully to the first word; what is the first
word; Hē Dēvadutta you do, guru has clearly addressed; Viṣṇumitraḥ will sit quiet
only; and if Viṣṇumitraḥ had not listened to or for him the word is not clear as to
whether guru had said Dēvadutta or Viṣṇumitraḥ; if there is a confusion regarding
who is addressed by the guru; Viṣṇumitraḥ also may run; but if there is no
confusion, Viṣṇumitraḥ, with due respect to guru will remain. Similarly, jñāni will
respect the vēdas; but for him no karma is relevant. Therefore, he says viyōga-
viṣaya-vivēka-agrahaṇāt, because of the confusion, not grasping, who is the
person addressed to; viyōga-viṣayaḥ means the addressed person; viyōga-viṣayaḥ
means the addressee; when there is confusion regarding the addressee, the
person addressed; tu upapadyatē pratipattiḥ; Viṣṇumitraḥ also will take the
instructions; pratipattiḥ means take the instructions, and run also.
Thereafter, comma or semicolon; and there the next word is, yathā in Ghorakpur
edition, you have to change it to tathā; tathā phalahētvōḥ api or an alternative
thing is you add tathā in addition and then you have to have both yathā viyōga-
viṣaya-vivēka-grahaṇāt, Viṣṇumitrasya pratipattiḥ bhavati; tathā phala-hētvōrapi;
this is little complicated. Better will be put a semicolon after pratipattiḥ; and tathā
phala-hētvōrapi. In the same way, as long as I look upon myself as a karta I will
require karma sādhana; I will require upāsana sādhana; I will be a seeker; if I have
clearly understood who I am, no karma, no upāsana is relevant for me.
ननु प्राकृतसम्बन्धापेक्षर्ा र्ुक्तैव प्रनतपशिः िास्त्राियनविर्ा — फलहेतुभ्र्ाम् अन्र्ात्मनविर्दियनेऽनप सनत —इष्टफलहेतौ

प्रवर्तंतः अत्स्म, अननष्टफलहेतोश्च ननवर्तंतः अस्मीनत; र्िा नपतृपुत्रादीनाम् इतरेतरात्मान्र्त्वदियने सत्र्नप
अन्र्ोन्र्ननर्ोगप्रनतिेधाियप्रनतपशिः ।

nanu prākr̥tasambandhāpēkṣayā yuktaiva pratipattiḥ śāstrārthaviṣayā —

phalahētubhyām anyātmaviṣayadarśanē:'pi sati —iṣṭaphalahētau pravartitaḥ asmi,
aniṣṭaphalahētōśca nivartitaḥ asmīti; yathā pitr̥putrādīnām
itarētarātmānyatvadarśanē satyapi anyōnyaniyōgapratiṣēdhārthapratipattiḥ |
Now a pūrva-pakṣi comes and raises an objection with regard to the corollary that
Śaṅkarācārya derived; and it is a very important corollary that for a jñāni, karma-
kānḍa is not relevant; as a spiritual-sādhana. A jñāni can continue to be engaged in
vaidika-karma also, remaining a gr̥ hasthā-jñāni, but for him it is not relevant as a
spiritual-sādhana; it is relevant as lōka-saṅgrahārtham. Therefore, for a jñāni,
karma-kānḍa is not relevant is the bottom line of this previous portion; from
tasmad onwards up to phala-hētvōrapi. It is a corollary different from our main
discussion; this is a corollary. With regard to that, pūrva-pakṣi is raising a question
because of a communication gap. This question is based on a big communication
gap; and therefore, we should understand what the communication gap first. Even
though Śaṅkarācārya has clarified the communication gap later in page No.308;
third paragraph, īśvarasya kṣētrajñaikatvē. There Śaṅkarācārya has resolved
communication gap; but to understand this portion it is better you understand
what is the communication gap clearly.
The communication gap is with regard to the word jñāni; Śaṅkarācārya uses the
word jñāni or vidvān in a particular sense; and pūrva-pakṣi understands the word
vidvān or jñāni in another sense. Therefore, all these headaches.
To understand this we should divide the entire humanity into three categories.
And I am going to give three contextual-names for them. These are all contextual-
names for our communication. You should not try to extend it somewhere and get
into problem also. Contextual-name; the first one is dēhātma-vādī; I will explain
each word; dēhātma-vādī group; number two is jīvātma-vādī group; third one is
brahmātma-vādī group.
Dēhatma-vādī group is called nāsthikas who don't believe in the vēdas and
therefore, according to him, dēha is the individual. Dēha alone is Ātma; Ātma

means I. He does not believe in sūkṣma-śarīraṁ; he does not believe in survival of

the sūkṣma-śarīraṁ; he does not believe in kāraṇa-śarīraṁ, Ātma the survivor; he
does not believe in pūrva-janma and he does not believe in future-janma and
therefore, he does not believe in ancestors surviving; therefore, he does not have
śrāddham, tarpaṇam etc. no svarga no naraka; nothing is there; an individual is
the physical body; his life extends to only one life. The individual is born with the
body and the individual ends with the body; no part survives; he is nāsthikaḥ and
he is called dēhātma-vādī. Majority of the people come under this category.
The second-group is called jīvātma-vādī who has come to the karma-kānḍa of the
vēdas; and they know that I am not the body. It is based on karma-kānḍa śāstram.
I am different from the body; I am the owner of the body. But unfortunately this
group of people, while accepting the sūkṣma-śarīraṁ, which is different from the
stūla-śarīraṁ, they understand and accept the sūkṣma-śarīraṁ; and they conclude
sūkṣma-śarīraṁ is the Ātma. They don't know stūla-sūkṣma-kāraṇa-śarīra
vyatiriktaḥ and they have not come to jñāna-kānḍa and they have come to karma-
kānḍa; therefore, they identify with sūkṣma-śarīraṁ; and therefore, who am I; I am
jīvātma. I am using the word jīvātma for a person who identifies with the sūkṣma-
śarīraṁ. I will call all those people very religious; karma-kānḍa followers; and they
are called jīvātma-vādī.
And do they accept pūrva-janma; very much they accept. I have taken so many
bodies in the past; in the current time I have taken this body and I possess this
body and ‘I-am-not-the-body’ but ‘I-am-related-to-the-body’. They don't say I am
asaṅgaḥ; I am not asaṅgaḥ; but I have relationship with the body; I have got this
body because of what? Pūrva-janma-karma; and if I do, if I follow karma-kānḍa
and get lot of puṇyam, then I can get a better body in the future. This group is
called jīvātma-vādī group.
What is the third group? All of us come under this group. The third group is called
brahmātma-vādī; I am neither stūla-śarīraṁ; I am nor sūkṣma-śarīraṁ; nor

kāraṇa-śarīraṁ; I am the Ātma which is Brahman; which is brahmātma-vādī group;

I am karta or akarta; I am akarta; and do I have connection with the past śarīraṁ? I
have no connection with the past-idaṁ śarīraṁ; present-śarīraṁ or future-
śarīraṁ; that group is called brahmātma-vādī.
And karma-kānḍa is relevant for which all groups in these three groups? The first
dēhātma-vādī has no relevance to karma; he does not believe in puṇyam and
pāpam; ancestors etc. for dēhātma-vādī, karma-kānḍa is not relevant.
For brahmātma-vādī, karma-kānḍa is not relevant because he is akartā-abhōktāḥ.

What about ancestors? He says when I don't have my own body, where is the
question: na māta na pitā na janma na bandur na mitram guru naiva śiṣyaḥ
therefore, for him also it is not relevant. For group one, karma-kānḍa is non-
relevant; and for group three karma-kānḍa is non-relevant; for the middle group
for jīvātma-vādī, karma-kānḍa is relevant and is very very important. This is the
second point you should note.
Now the third point is the pūrva-pakṣi accepts only group one and group two
because he has not come to vēdānta or he does not accept vēdānta. Either he has
not come or he does not accept. Because of the non-arrival or non-acceptance, for
him there are only two groups. The two groups are dēhātma-vādī and jīvātma-vādī
groups. Pūrva-pakṣi has got two groups. Here Śaṅkarācārya does not want to
discuss dēhātma-vādī in the class because nāstika is not going to attend our class.
And therefore, Śaṅkarācārya’s discussion, group two and group three alone are
there. He accepts group one but he feels that they are not relevant in vēdānta
class; therefore in his mind group two and three are there. In pūrva-pakṣi’s mind
group one and two are there. Now this is the ideal condition for what: mahā-
confusion. What is the confusion that we will see in the next class.

382 Verse 13.02
Page 307, bashyam 4th paragraph in the middle.
Verse 13.02 Bhāṣyam (Cont’d)
ननु प्राकृतसम्बन्धापेक्षर्ा र्ुक्तैव प्रनतपशिः िास्त्राियनविर्ा — फलहेतुभ्र्ाम् अन्र्ात्मनविर्दियनेऽनप सनत —इष्टफलहेतौ

प्रवर्तंतः अत्स्म, अननष्टफलहेतोश्च ननवर्तंतः अस्मीनत; र्िा नपतृपुत्रादीनाम् इतरेतरात्मान्र्त्वदियने सत्र्नप
अन्र्ोन्र्ननर्ोगप्रनतिेधाियप्रनतपशिः ।
nanu prākr̥tasambandhāpēkṣayā yuktaiva pratipattiḥ śāstrārthaviṣayā —

phalahētubhyām anyātmaviṣayadarśanē:'pi sati —iṣṭaphalahētau pravartitaḥ asmi,
aniṣṭaphalahētōśca nivartitaḥ asmīti; yathā pitr̥putrādīnām
itarētarātmānyatvadarśanē satyapi anyōnyaniyōgapratiṣēdhārthapratipattiḥ |
Śaṅkarācārya established that saṁsāra cannot be satyaṁ because if Ātma

undergoes the stage of satya-bandhaḥ; and gets converted into satya-mōkṣaḥ;
then Ātma will have to undergo change from bandhaḥ-avastha to mōkṣa-avastha
and that is against the śāstra definition of Ātma. Not only that, if Ātma undergoes
a change it will be subject to death also. And therefore to avoid this problem, we
cannot assume real-bondage or real-liberation in Ātma. At the same time, you
cannot totally negate bandha and mōkṣa also because if bandha and mōkṣa are
not there totally; then śāstra will become redundant. Are you able to see; if bandha
and mōkṣa are really there; Ātma will undergo change. If bandha and mōkṣa are
totally not at all there; then śāstram and sādhana will become redundant.
Therefore you should not say that it is really there; you should not say that say it is
not there also. Sat also you cannot accept; Asat also you cannot accept; sat
bandha-mōkṣayōḥ sat ātmanaḥ savikāratvam śāstra ānarthakya prasaṅgaḥ.
Therefore we will have to bring in an intermediary bandha-mōkṣa which is neither
non-existent-category or existent-category; but seemingly-existent-category.
And once you accept a seemingly-existent bandha-mōkṣa; then you can avoid both
problems; Ātma will not undergo a change by the seemingly-existent bandha and

mōkṣa. At the same time, śāstra will become very very useful to negate this
mithya-saṁsāra, through jñānam, by serving as a pramāṇam and therefore
saṁsāra is mithya only; avidyā-kr̥ taḥ only. And therefore really speaking, jīvātma is
asaṁsāri; and therefore jīvātma-paramātma-aikyam is possible; therefore
kṣētrajñaṁ cāpi māṁ vidhi.
And having established this, Śaṅkarācārya takes a corollary of his favourite topic of
jñāna-karma-samucchaya-vāda-kaṇḍanam. What is that? There are some
philosophers who say that after gaining jñānam, one has to do śāstrīya-karmās
and only by combining Ātma-jñānam and śāstrīya-karma one can attain mōkṣa.
Jñānam by itself can never give mōkṣa; it should be followed by vaidika-karma-
anuṣṭānam. And that vādaḥ, Śaṅkarācārya negates by pointing out that the
presence of jñānam means the knowledge ‘I-am-akartā-; always jñānam must be
defined as akartr̥ tva-jñānam. And if I know I-am-an-akarta; akarta can never have
karma-saṁbandaḥ; karma-saṁbandaḥ can be only with whom; karta; and jñāni
being akarta he cannot have karma-saṁbandaḥ; if he cannot have karma-
saṁbandaḥ, he cannot have karma-vidhi-saṁbandaḥ also. Karma-sambhanda-
abhāvē, karma-vidhi-saṁbandaḥ-abhāvaḥ. And karma-vidhi saṁbandaḥ-abhāvē,
karma-kānḍa -saṁbandaḥ-abhāvaḥ; the entire karma-kānḍa is absolutely non-
relevant to a jñāni; and therefore, his ideal force of life will be nididhyāsana niṣṭa;
and not karma-anuṣṭāna-niṣṭa.
So jñāni’s lifestyle should be nididhyāsana pradhāna and never karma anuṣṭāna

pradhāna. Karma anuṣṭānam can only weaken jñānam; nididhyāsana anuṣṭānam
alone can strengthen the knowledge. Why? Because in karma-anuṣṭānam, I have
to go on assuming I-am-a-karta; which is contradictory to the akartr̥ tva-jñānam.
Whereas in nididhyāsana-anuṣṭānam, I am going to reinforce what; I-am-not-a-
karta therefore, jñāni and karma-kāndam are diagonally opposite. It is like a bald
man and a comb. If he does not have hair, all the hair oil shops; comb shops and
barber shops; how they have no connection with the bald-headed; jñāni and
karma-kāndam has no connection; that is why Śaṅkarācārya elsewhere says either

vividhiṣā-sanyāsa for jñānam; or at least vidvat-sanyāsa after jñānam; sanyāsa

represents non-connection with karma-kānḍa; sanyāsa represents connection with
nidhidhyāsanam. Sanyāsa means karma-kānḍa-saṁbandaḥ-abhāvaḥ;
nididhyāsana-saṁbandaḥ bhāvaḥ; this sanyāsa’s relevance become clear once you
know jñānam and karma-kānḍa are like light and darkness. Therefore, what was
the final statement; jñāni and karma-kānḍa have no saṁbandaḥ; but now a pūrva-
pakṣa is going to come; which is purely based on communication gap and I was
trying to explain that gap in the last class. And what is that? To understand the
communication gap, we should be aware of certain facts. What is that? The entire
human community can be grouped into three. Do you remember? They are
dēhātma-vādī; jīvātma-vādī and brahmātma-vādī. Dēhatma-vādī is nāstika who
does not believe in an Ātma different from the body; who does not believe in the
past-birth, next-birth, puṇyam and pāpam, svarga and narakam; nothing he
believes. For such nāstikas, a living-being’s-life starts at the time of birth and ends
at the time of death; nobody survives. Therefore, ancestors being there; śrāddham
tarpaṇam are irrelevant to them. He is called nāstika; dēhātma-vādī.
The second group is jīvātma-vādī; who goes by śāstras and accepts the sūkṣma-
śarīraṁ; kāraṇa-śarīraṁ with cidābhāsaḥ; which he understands as himself which
we are naming as jīvātma. Therefore, in his vision I am not the body; I am
someone different from the body; I am jīvātma; I am karta; I am bhōktā; I had
several bodies before; and temporarily I have a body now; I don't look upon
myself as the body; I look upon as the owner of the body. No ahaṁkāra in the
body; but there is mamakāra in the body for jīvātma-vādī; therefore, when I do
karma with current-śarīraṁ and I get puṇya-karma; then I can get a better-śarīraṁ
in the next janma. And therefore, puṇyam is very important for me to follow; and
pāpam is very important for me for avoiding; puṇyam anuṣṭhānārtham, pāpam
parihārārtha which means to avoid. And therefore, he looks upon himself as karta
and bhōktā; and karma-kānḍa is relevant for him; because the future is connected
to the karma-kānḍa. You should be very careful to chose the karma which are

good and avoid which are to be avoided. All the time he should be alert. Even in
food also, there is classification; some food gives puṇyam and some food gives
pāpam. This is called jīvātma-vādī.
Third one is brahmātma-vādī; one who knows I am neither stūla-śarīraṁ nor

sūkṣma-śarīraṁ; nor kāraṇa-śarīraṁ; but stūla-sūkṣmaśarīrāt vyatiriktā avastha-
traya-sākṣi; I-am-not-the-body; I-am-not-the-owner-of-the-body also. I am neither
the owner of the current-body, nor I have the connection with past number of
bodies nor I can have future-bodies also. Ahaṁ asaṅgaḥ; akartā-abhōktaḥ; na
varṇā, na varṇāśrama dharmā; I don't belong to any varṇa; I don't belong to any
āśrama; therefore, all the vaidika-karmās are based on my varṇāśrama
designation; and I don't have varṇāśrama-designation itself. And therefore, the
karma-kānḍa becomes relevant or not? Absolutely non-relevant; what is relevant is
nididhyāsana-pradhāna śrōtavyaḥ mandavyaḥ nididhyāsitavyaḥ; vividhiṣā-
sanyāsa-dvāra śrōtavyaḥ mandavyaḥ; vidvat-sanyāsa-dvāra, nididhyāsana dvāra,
nidhidhyasitavyaḥ; clean division. And the third group is called what: brahmātma-
vādī.
Of these three groups, [I am repeating deliberately, I know you are all very
intelligent-students; you remember all these things, but for my benefit, I am
repeating] karma-kānḍa is not relevant for whom and not-relevant for whom? For
dēhātma-vādī, karma-kānḍa is not relevant, because he does not believe in
puṇyam or pāpam. Like the next generation in our own family. It is all happening;
they are entering that group. Anyway I do not want to get into that disturbing
news.
And what about brahmātma-vādhi; for him also karma-kānḍa is not relevant;
jñāna-kānḍa alone is relevant. So, one and three no karma-saṁbandaḥ; whereas
karma-saṁbandaḥ is only for the middle, intermediary group; partial knowledge is
there; I am different from the body; but total knowledge is not there; I am

different from karta-sūkṣma-śarīraṁ also. Partial-knowledge group is jīvātma-vādī.

This is the second point.
Now the third point. All these background information is necessary to understand
this paragraph. Now pūrva-pakṣi has got only two groups in mind. One and two.
He is not aware of the third-group of brahmātma-vādhi, either he does not know
or he does not accept the third group. Therefore, for him there is only dēhātma-
vādī-nāstikaḥ and jīvātma-vādī karma-kāndi; these two groups alone are there. In
his mind which one is jñāni and which one ajñāni? For him dēhātma-vādī nāstikaḥ
is ajñāni. And jīvātma-vādī-āstikaḥ is jñāni. This only we have to note carefully.
When pūrva-pakṣi uses the word jñāni, what is the meaning of the word jñāni?
One who has raised himself from dēhātma-vāda to jīvātma-vādaḥ That is the
meaning of the word jñāni for pūrva-pakṣi.
Whereas for siddhānti, Śaṅkarācārya, he does not consider the first group at all.
Why, because nāstika is not going to read his bhāṣyam. He is not going to come to
the scriptures at all; just as I need not discuss about animals in the class because
we are not bothered about them. We are concerned about what we eat etc. Cows
are not going to attend Gīta class. Sometimes crows do attend . But they don't
deliberately attend the class. Anyway. Now it is not seen; I hope they would not
come. Therefore, for Śaṅkarācārya, group one is out of consideration. Only group
two and three; jīvātma-vādī and brahmātma-vādī are considered. In
Śaṅkarācārya’s consideration, who is ajñāni, of these two? Of these two, jīvātma-
vādī is ajñāni; even though he is more informed than the dēhātma-vādī. He is more
enlightened and he accepts puṇyam and pāpam; svargam and narakam and all of
them; certainly he is more mature and he is to be admired but Śaṅkarācārya looks
upon him as ajñāni for the simple reason that he looks upon himself as karta and
bhōktā.
र् एनं वेशि हन्तारं र्श्चैनं मन्र्ते हतम् ।

उभौ तौ न नवजानीतो नार्ं हन्न्त न हन्र्ते ॥ २-१९॥
ya ēnaṁ vētti hantāraṁ yaścainaṁ manyatē hatam |

ubhau tau na vijānītō nāyaṁ hanti na hanyatē || 2-19 ||
Gīta second chapter and Kaṭhōpaniṣat relevant mantra;
हन्ता चेन्मन्र्ते हन्तुँ हतश्चेन्मन्र्ते हतम् ।

उभौ तौ न नवजानीतो नार्ँ हन्न्त न हन्र्ते ॥ 1.I I .१९॥
hantā cēnmanyatē hantum̐ hataścēnmanyatē hatam |
ubhau tau na vijānītō nāyam̐ hanti na hanyatē || 1.II.19||
Therefore whoever looks upon himself as a karta he is ajñāni; even though he

proudly claims I have done adi-rudram; therefore, the whole society glorifies him;
but Śaṅkarācārya will dub him as what [he will not say loudly but privately] as
ajñāni. Therefore, in Śaṅkarācārya’s vision, jīvātma-vādī is ajñāni. And brahmātma-
vādī is a jñāni.
Therefore, now what is the communication gap? The communication gap is with
regard to jīvātma-vādī; even though jīvātma-vādī is the one; their names are
different according to pūrva-pakṣi and siddhānti. Different you cannot say; in fact
diagonally-opposite. Pūrva-pakṣi looks upon jīvātma-vādī as what: jñāni; siddhānti
looks upon jīvātma-vādī as ajñāni; because of this jñāni-ajñāni nomenclature used
for one and the same group of people; there is communication gap. Therefore, in
this paragraph, what does the pūrva-pakṣi say: Hē Śaṅkarācārya! You say for jñāni,
karma-kānḍa is not relevant; but for me, for jñāni karma-kānḍa alone is relevant.
You say karma-kānḍa is non-relevant for jñāni, but according to us, karma-kānḍa is
relevant for jñāni only. And when he uses the word jñāni, what is in his mind;
jīvātma-vāda. Therefore he argues.
Now look at the paragraph. Prākr̥ ta-sambandha-apēkṣayā; jñāni, the jīvātma-vādī

does not have ahaṁkāra with regard to body; but even though he does not have
ahaṁkāra in the body, he has got what: mamakāra. ‘This is my body’; ‘I have
earned this body’; how? by my pūrva-janma-karma; therefore, he calls the body as
his own; this is called prākr̥ ta-sambandhāḥ and because of his saṁbandaḥ with
the body yuktaiva-pratipattiḥ; all the kāyika-karmās prescribed in the śāstra this

jñāni will receive; pratipattiḥ means he will accept and he will take on to himself
what; all the kāyika karmās; which means karmās prescribed for the body like
dhyānam; pānam, ācamanam; all these karmās which are prescribed by the śāstra,
this jñāni will take on to himself not because he takes the body as himself; but he
takes the body as belonging to himself. That is called prākr̥ ta-sambandhāḥ is
mamakāra-saṁbandaḥ.
Pratipattiḥ means acceptance. Of what; śāstrārtha-viṣayā. All the karma-kānḍa is

relevant for him. Phala-hētubhyām anātma-viṣaya-darśanē:'pi even though he
does not have ahaṁkāra-abhimāna with regard to śarīraṁ and also with regard to
karma. Phalam means what idaṁ śarīraṁ; hētu means the puṇya-pāpam. Anya-
ātma-viṣaya-darśanē:'pi; even though he knows I am different from them but he
takes as I am the owner of them. I may look upon the house as not me; but still I
am worried about the house; why? Because I am the owner of the house. That
saṁbandaḥ is there. Phala-hētubhyām anya-ātma-viṣaya-darśanē:'pi sati - iṣṭa-
phala-hētau pravartitaḥ asmi; I am asked to do good karmās; so that I can get
better body; or better karma-phalam; so iṣṭa-phala-hētau means puṇya-karmās.
Puṇya-karmasu ahaṁ pravartitaḥ asmi; aniṣṭa-phala-hētōśca nivartitaḥ asmi and I
am asked to desist from pāpa-karma. Sathyam vāda, dharmam cara etc.
And he gives an example. yathā pitr̥ putrādīnām itarētara-ātma-anyatva-darśanē

sati api; it is like father and son; when the son is sent to the school and the teacher
gives some work to the son; that on this day you have to wear uniform.
Even though the school gives instruction to the children only all the instructions of
the school, even though it is directed to the children; uniforms are worn by the
children and all the instructions go directly to whom; through the children to the
parents and the parents take the instructions as instruction given to them.
Therefore, he spends the money and purchase the uniforms; why he does not
have ahaṁkāra in the child; but he has what; mamakāra; and therefore, here also.
Therefore, he says itarētara-ātma-anyatva-darśanē sati-api; even though there is

no identification` between the father and son; there is ownership with regard to
them. Therefore, anyōnya-niyōga-pratiṣēdha-ārtha-pratipattiḥ; when the elderly
parents before death they have to give several dānams; in our culture, before
maraṇam, we are supposed to give certain dānams so that they will all help in the
journey after death. And the parent is bedridden and those dānam belongs to the
elderly parents but if the son is there and he is a responsible son who believes in
all these things and on behalf of the parents he will arrange for all those dānams.
If it is not done before maraṇam, after maraṇam during those thirteen days and
all; he does all the dānams not because he is the father but he as mamakāra in the
father. Therefore, dānam belonging to that departed person is taken over by
whom; the putraḥ. Similarly, the body is like putraḥ; jīva is like parents and the
body’s karmas are taken by the jīvātma-vādī-jñāni. I hope you are getting. In this
comparison, who is like the father? Jīvātma is like father and body is like the son
and I am different; still I have to do all the karmas and it is my duty; anyōnya-
niyōga-pratiṣēdha-artha-pratipattiḥ; anyōnya-niyōga-pratiṣēdha means the
father’s instructions are taken by the son and instructions for the son are taken by
the parent also because of what; mamakāra-pratyayaḥ; even though jīvātma-vādī
is a jñāni; compared to dēhātma-vādī, jīvātma-vādī is a jñāni. And therefore, pūrva-
pakṣi says ajñānis don't have karma-kānḍa saṁbandaḥ and jñānis have got
karma-kānḍa saṁbandaḥ. And when he says so, what is the meaning of the word
ajñāni? Dēhatma-vādī and when he says jñānis have got karma-kānḍa -saṁbandaḥ
he has got jīvātma-vādī in his mind.
Now Śaṅkarācārya will reverse the whole thing and Śaṅkarācārya will say what:
ajñānis have karma-kānḍa-saṁbandaḥ and jñānis don't have karma-kānḍa-
saṁbandaḥ; that Śaṅkarācārya will say in the next paragraph and when
Śaṅkarācārya says ajñāni means what: jīvātma-vādī and jñāni means what:
brahmātma-vādī. Like two deaf-people talking; they say both of them met on the
road; and he asked are you going to the market; the other person said no no I am
going to the market; what was the question? Are you going to the market; he says

no no I am going to the market; and this person replied: oh! I thought you are
going to the market. Did you understand? If understood, Okay. Now look at this.
न; व्यनतररक्तात्मदियनप्रनतपिेः प्रागेव फलहेत्वोः आत्माभभमानस्र् शसित्वात् । प्रनतपन्नननर्ोगप्रनतिेधािो नह फलहेतुभ्र्ाम्

आत्मनः अन्र्त्वं प्रनतपद्यते, न पूवयम् । तस्मात् नवचधप्रनतिेधिास्त्रम् अनवद्वनद्विर्म् इनत शसिम् ॥
na; vyatiriktātmadarśanapratipattēḥ prāgēva phalahētvōḥ ātmābhimānasya

siddhatvāt | pratipannaniyōgapratiṣēdhārthō hi phalahētubhyām ātmanaḥ
anyatvaṁ pratipadyatē, na pūrvam | tasmāt vidhipratiṣēdhaśāstram
avidvadviṣayam iti siddham ||
Now Śaṅkarācārya even though he is aware of the communication gap; it is not

like two deaf people; here Śaṅkarācārya is aware; but first he wants to present that
and he wants the pūrva-pakṣi to make his pūrva-pakṣa very clear so that the
pūrva-pakṣi’s thinking is very well-defined. And in the next paragraph, pūrva-pakṣi
will improve his question and then Śaṅkarācārya will himself talk about three
groups of people and clear the confusion. It is just enjoying fun.
Now here Śaṅkarācārya uses the word jñāni; even though Śaṅkarācārya knows the
pūrva-pakṣi has misunderstood the word jñāni; Śaṅkarācārya deliberately uses the
word jñāni, not in pūrva-pakṣi’s meaning but in his own meaning. And therefore,
he says na. What you say is not true. Jñāni cannot accept karma-kānḍa. Therefore,
he says vyatirikta-ātma-darśana-pratipattēḥ prāgēva, only before understanding
brahmātma-vāda; vyatirikta-Ātma-darśanaṁ in Śaṅkarācārya’s mind is what;
understanding clearly that I am neither stūla-śarīraṁ nor sūkṣma-śarīraṁ; I am
neither the body, nor the owner of the body; I am Brahman akartā-abhōktaḥ is the
real-jñānam and before getting that, brahmātma-vāda-jñānam only. And when you
say before getting brahmātma-vāda-jñānam only means what; only during ajñāna-
kālam; so ajñāna-kālē ēva; final meaning vyatirikta-ātma-darśana-pratipattēḥ
means ajñāna-kālē-ēva brahmātma-vādāt prāgēva-ajñāna-kālē ēva. And when
Śaṅkarācārya says ajñāna-kālē-ēva, jīvātma-vāda also comes under what: ajñāna-
kālam only. All these are hidden in this one word before brahmātva-vāda-jñānam;
during ajñānam, which includes what; even during jīvātma-vāda, which is really

ajñāna-kālam; that secret he has not said; he will tell all these things later;
guḍābhi-sandhiḥ; this is one method of discussion; you don't explicitly present all
ideas because you want to make sure that the student is really interested in
knowing. Thereafter he will come with the whole thing; therefore, before
brahmātma-jñānam only phalahētvōḥ Ātma-abhimānam, a person has got
ahaṁkāra and mamakāra; in karma and śarīraṁ. Before brahmātma-jñānam only;
that is during ajñāna-kālam only, a person has got ahaṁkāra and mamakāra in the
body. And during ajñāna-kāla only therefore, he has to practice what; karma-kānḍa
as a sādhana. And then after practicing karma-kānḍa and upāsana kānḍa, during
what kālam; ajñāna-kālam, then what will happen; pratipanna-niyōga-
pratiṣēdhārthaḥ; he will get the benefit of karma-kāndam; what is that? Sādhanā-
catuṣṭaya-saṁpatti.
And that is also during ajñāna-kālam or jñāna-kālam; very interesting question,

sādhana-catuṣṭaya-saṁpatti is during jñāna-kālam or ajñāna-kālam? Ajñāna-kālē
ēva. Therefore, pratipanna-niyōga-pratiṣēdhārthaḥ; niyōga-pratiṣēdhaḥ means
karma-kānḍa; dos and don’ts; and arthaḥ means prayōjanam; and what is karma-
kāndasya-prayōjanam; sādhana-catuṣṭaya-saṁpatti; and pratipannaḥ means after
getting that.
All these Ānandagiri clarifies nicely; so after getting karma-kānḍa prayōjanam;

during what kālam; ajñāna-kāla itself in the form of sādhana-catuṣṭaya-saṁpatti,
thereafter only he has to come to what; jñāna-kānḍa. Therefore, when a person
comes to jñāna-kānḍa, the utility of karma-kānḍa is already over; why, because
only by using that he could come to jñāna-kānḍa. Therefore the relevance has
been exhausted by getting sādhana-catuṣṭaya-saṁpatti and by coming to jñāna-
kānḍa, and by coming to jñāna-kānḍa, what does he know; I am neither the body
nor the owner of the body; I am not a karta also; this knowledge comes after using
karma-kānḍa; karma-kānḍa does not come after jñānam; it is the sequence is
reversal. Jñānam comes after karma-kānḍa; karma-kānḍa does not come after
jñānam. So don't say first jñānam and jñāni uses karma-kānḍa; first karma-kānḍa,

thereafter one becomes a jñāni; after becoming a jñāni, karma-kānḍa is no

relevance to him. Pratipanna-niyōga-pratiṣēdhārthaḥ; [bahuvrihi samāsa; Sānskrīt
students, niyōga-pratiṣēdhayōḥ arthaḥ prayōjanam, pratipannam ena sādhana-
catuṣṭaya-sampanna-adhikāriṇām. Therefore, the final meaning of this compound
word is sādhana-catuṣṭaya-sampannaḥ. So only such an adhikāri who has already
used what; karma-kānḍa well, he alone phala-hētubhyām ātmanaḥ anyatvaṁ
pratipadyatē; after studying vēdānta he knows I am stūla-sūkṣma-kāraṇa-śarīrāt
vyatiriktāt avasthā-traya sākṣi; pañca-kośa-vilakṣaṇaḥ; very important mantra;
anyatra darmāt anyatra adharmāt, anyatra asmat kr̥ tākr̥ ttā anyatra bhūta ca
bhavyā ca; I am beyond dharma; I am beyond adharma; I am beyond puṇya-
karma; pāpa-karma; where is the varṇa na āśrama. Therefore, the whole karma-
kānḍa and myself there is no saṁbandaḥ; thus he understands; ātmanaḥ
anayantvam pratipadyatē; only after karma-kānḍa; na pūrvaṁ it does not come
before karma-kānḍa.
And therefore, what is the bottom line; the sequence between jñānam and karma;
must be understood. In the pūrva-pakṣi’s vision, the sequence is jñānam first and
karma later; in Śaṅkarācārya’s vision; karma first and jñānam later. The sequence
is reversed. Karma first and jñānam second Kr̥ ṣṇa himself clarifies that in Gīta;
sarvaṁ karmākilam pārtha jñāne parisamapyate; 4th chapter; Kr̥ ṣṇa prescribes
several yajñās, dravya-yajñā, āhara-niyama-yajñā, tapō-yajñā, etc. after prescribing
all of them, Kr̥ ṣṇa says after you do all the karmās sarvaṁ karmākilam pārtha
jñāne parisamapyatē after jñānam what karma is there? No karma is there after
jñānam as a sādhana. After jñānam, karmās are there for lōka-sangrahārtham. We
are not questioning that; but no more karma for me; I am never going to be a
beneficiary.
नैव तस्र् कृतेनािो नाकृतेनेह कश्चन ।

न चास्र् सवयभूतेिु कभश्चदियव्यपाश्रर्ः ॥ ३-१८॥
naiva tasya kr̥tēnārthō nākr̥tēnēha kaścana |
na cāsya sarvabhūtēṣu kaścidarthavyapāśrayaḥ || 3-18||

Tasmāt, very powerful tasmāt, if you understand; vidhi-pratiṣēdha-śāstram the

entire karma-kānḍa is avidvad-viṣayam, relevant only for ajñānis; and when
Śaṅkarācārya says ajñāni, what do you mean by that; ajñāni means jīvātma-vādī.
And when the pūrva-pakṣi says ajñāni, he means dēhātma-vādī; it is surprising for
him. This is pucca communication gap. Avidvad-viṣayam iti siddham; that
communication gap is established.
And from the next paragraph this is the resolution of the communication gap and
pūrva-pakṣi clarifies his stand; then Śaṅkarācārya will answer.
ननु ‘तिगतकामो यजेत’ (?) ‘न कलञ्जं भक्षयेत ्’ (?) इत्र्ादौ आत्मव्यनतरेकदर्िंनाम् अप्रवृिौ, केवलदे हाद्यात्मदृष्टीनां च;
अतः कतुयः अभावात् िास्त्रानियक्र्चमनत चेत्,
nanu ‘svargakāmō yajēta’ (?) ‘na kalañjaṁ bhakṣayēt’ (?) ityādau

ātmavyatirēkadarśinām apravr̥ttau, kēvaladēhādyātmadr̥ṣṭīnāṁ ca; ataḥ kartuḥ
abhāvāt śāstrānarthakyamiti cēt,
Based on the communication gap, which the pūrva-pakṣi does not understand; but
Śaṅkarācārya is very clear; he maintains the communication gap for some time
and he is going to clarify; the pūrva-pakṣi faces a problem because of the
communication gap. Pūrva-pakṣi says Oh! siddhānti Śaṅkarā!, you say for jñāni,
karma-kānḍa is not relevant; this is your statement. This is your statement. And I
also understand. Now pūrva-pakṣi says his view; I understand for ajñāni also
karma-kānḍa is not relevant. Pūrva-pakṣi says: hē Śaṅkarā, you say for jñāni,
karma-kānḍa is not relevant; and I know [pūrva-pakṣi] for ajñāni also karma-kānḍa
is not relevant. And when pūrva-pakṣi says for ajñāni, karma-kānḍa is not relevant,
what is the meaning of ajñāni? He keeps in his mind [see how much confusion]
dēhātma-vādi. And therefore, for ajñāni, dēhātma-vādi you say karma-kānḍa is not
relevant. Therefore, what is the bottom line; from your statement, for jñāni, karma-
kānḍa is not relevant; according to my understanding, for ajñāni, karma-kānḍa is
not relevant. And both of us when we join together; what will be the final
statement; for jñāni also karma-kānḍa is not relevant as you say; for ajñāni also

karma-kānḍa is not relevant as I know [because everybody will come under one of
these two groups] therefore, for nobody, neither jñāni as you say; and nor ajñāni
as I understand, karma-kānḍa is relevant; for neither of them; then the whole
śāstra becomes redundant. I hope you don't have confusion regarding the
confusion of the pūrva-pakṣi. Let us enjoy the confusion of pūrva-pakṣi. He says
nanu ‘svargakāmō yajēta’ (?) ‘na kalañjaṁ bhakṣayēt’ (?) ityādau; svargakāmō
yajēta is vidhi-śāstram; that is the clue; the one who is interested in svarga; let him
do this and kalañjaṁ na bhakṣayēt one should not consume; kalañjaṁ means
māmsam; meat-eating is pāpam. So one is for vidhi; and another is for niṣēdaḥ.
This is representing what: entire karma-kānḍa; karma-kānḍa -śāstram ātma-

vyatirēka-darśinām apravr̥ ttau; [so pūrva-pakṣi is quoting Śaṅkarācārya] According
to you ātma-vyatirēka-darśinām refers to jñāni; apravr̥ ttau, for jñāni this karma-
kānḍa is not relevant; according to the siddhānti; this pūrva-pakṣi quotes.
And now he talks about ajñāni according to ‘his’ definition; so kēvala-dēhādyātma-

dr̥ ṣṭīnāṁ ca; dēhādyātma-dr̥ ṣṭīnāṁ refers to dēhātma-vādī who is the ajñāni
according to pūrva-pakṣi, so previous sentence talks about jñāni; according to
siddhānti; this refers to ajñāni according to pūrva-pakṣi; both of them has been
mixed causing confusion. Dr̥ ṣṭīnāṁ ca; you have to add apravr̥ ttau; it means
redundant, not relevant. ataḥ kartuḥ abhāvāt; neither jñāni nor ajñāni is there to
follow karma-kāndam.
Therefore, śāstra-ānarthakya viṣayaṁ therefore, the entire śāstra will become

redundant; iti cēt if you ask, then Śaṅkarācārya will say your problem is; I keep two
types of people in mind; you keep two types of people in your mind; and there is a
communication gap and you have to bring three groups of people and then you
see and then everything will fall in line and you will understand the message
correctly. That we will see in the next class.

383 Verse 13.02
Page 308, 3rd line from the top.
Verse 13.022 bhāṣyam (cont’d)
न; यथाप्रतसवित एि प्रिृवितनिृत्त्युपपिेः । ईश्वरक्षेत्रज्ञैकत्िदशी ब्रह्मवित ् ताित ् न प्रिततते । तथा नैरात्म्यिाद्यवप

नास्तत परलोकः इतत न प्रिततते । यथाप्रतसवितततु वितधप्रततषेधशास्त्रश्रििान्यथानुपपत्त्या अनुतमतात्मास्ततत्िः
आत्मविशेषानतभज्ञः कमतफलसञ्जाततृष्िः श्रद्दधानतया च प्रिततते । इतत सिेषां नः प्रत्यक्षम ् । अतः न
शास्त्रानथतक्यम ् ॥
na; yathāprasiddhita ēva pravr̥ttinivr̥ttyupapattēḥ | īśvarakṣētrajñaikatvadarśī

brahmavit tāvat na pravartatē | tathā nairātmyavādyapi nāsti paralōkaḥ iti na
pravartatē | yathāprasiddhitastu vidhipratiṣēdhaśāstraśravaṇānyathānupapattyā
anumitātmāstitvaḥ ātmaviśēṣānabhijñaḥ karmaphalasañjātatr̥ṣṇaḥ
śraddadhānatayā ca pravartatē | iti sarvēṣāṁ naḥ pratyakṣam | ataḥ na
śāstrānarthakyam
Śaṅkarācārya established that ajñāni also is asaṁsāri; jñāni is also asaṁsāri; but
ajñāni does not know I am asaṁsāri; whereas jñāni knows he is asaṁsāri. And as
long as ajñāni looks upon himself as saṁsāri, then jīvā-Īśvara-bhēda will be there;
from the standpoint of ajñāni. And jñāni knows I am asaṁsāri; therefore, in his
vision, jīvā-Īśvara-bhēda is not there. Therefore, kṣētrajñam cāpi mām viddhi is
aikyam only. Thereafter Śaṅkarācārya deviated a little bit from the main topic and
had a corollary; the corollary being jñāna-karma-samuccaya vāda-kaṇḍanam.
And that is since jñāni knows I am akarta and abhōktāḥ; jñāni does not have any
relevance for karma-kānḍa; because karma-kānḍa is relevant for a karta; jñāni is
akarta; therefore, jñāni has no relevance for karma-kānḍa; therefore, jñāna-karma-
samuccaya is not possible.
And when this corollary statement was made pūrva-pakṣi entered in the
discussion, in which discussion alone there is a communication gap we were

seeing. And the communication gap is because both of them, pūrva-pakṣi and
siddhānti take two groups of people; and both of them leave the third one. And
what are the total three groups of people? They are dēhātma-vādī, jīvātma-vādī
and brahmātma-vādī. Pūrva-pakṣi leaves one of these three. Pūrva-pakṣi leaves
which one, brahmātma-vādī; and siddhānti also leaves one of these three; which
one, he leaves dēhātma-vādī. Thus pūrva-pakṣi leaves brahmātma-vādī; siddhānti
leaves dēhātma-vādī; and both of them take the other two and there is a
communication gap. And the second problem is both of them include in their list
one of them; what is commonly included one in both; both of them include
jīvātma-vādī.
And is it a good news; it is not good news. Even though both include jīvātma-vādī,
the name given is different; pūrva-pakṣi looks upon jīvātma-vādī as jñāni; whereas
siddhānti looks upon jīvātma-vādī as ajñāni. Therefore, both of them are using the
word jñāni and ajñāni in totally different sense. Therefore, all the questions are
confused and now Śaṅkarācārya resolves all the confusion; by introducing all these
three groups of people. And then he clearly says karma-kānḍa is relevant for
whom, and not relevant for whom.
Of the three groups karma-kānḍa is not relevant for two groups. All these, if you
have come to the last class and not only that, if you remember the last class only
you will understand. Of these three, two groups do not have relevance for karma-
kānḍa; dēhātma-vādi and brahmātma-vādī; for two different reasons they have no
relevance.
Dēhatma vādī is nāstika therefore, he does not believe in svarga, maraṇa, puṇyam
and pāpam; punar-janma; therefore, he says for me, karma-kānḍa is not at all
relevant.
Brahmātma-vādī believes in all of them still he says for me no relevance because I

am Brahman; I am akarta; I am abhōktaḥ; I don't have śarīra- saṁbandaḥ; when,
in all the three periods of time.

I am nitya-aśarīra Ātma asmi;
अिरीरं िरीरेिु अनवस्तेिु अवच्स्ितम् ।

महन्तम् नवभु आत्मानम् मत्वा धीरो न िोचनत ॥
aśarīraṁ śarīrēṣu anavastēṣu avasthitam |

mahantam vibhu ātmānam matvā dhīrō na śōcati ||
Not that I have a body now; and during vidēha-mukti I will drop the body; that all
jñānis does not accept; I don't have any connection with anybody; at any time;
asaṅgōhi ayam puruṣaḥ. Since I am akartā-abhōktāḥ-asaṅgaḥ, for me karma-
kānḍa is not relevant. Mōkṣa I don't require because I am nitya-mutkaḥ. Citta-
śuddhi I don't require because I am neither cittam nor am I an owner of a cittam;
therefore, none of them is relevant to me. Therefore, one and three, dēhātma-vādī
and brahmātma-vādī do not have karma-kānḍa-saṁbandaḥ; whereas jīvātma-vādī
has got karma-kānḍa-saṁbandaḥ; that jīvātma-vādī has karma-kānḍa-saṁbandaḥ
is acceptable to pūrva-pakṣi and siddhānti. Pūrva-pakṣi also says jīvātma-vādī has
to do karma; siddhānti also says jīvātma-vādī has to do karma. And where is the
difference between them; both of them accept jīvātma-vādī has karma-kānḍa-
saṁbandaḥ but their disagreement is whether jīvātma-vādī should be called jñāni
or ajñāni; pūrva-pakṣi vehemently argues jīvātma-vādī is jñāni compared to
dēhātma-vādī; whereas siddhānti says jīvātma-vādī is ajñāni compared to
brahmātma-vādī. Once you understand it is very good. Otherwise manage.
Beautiful and very important paragraph.
na; yathāprasiddhita ēva pravr̥ ttinivr̥ ttyupapattēḥ. yathāprasiddhita means from

the popular view; when Śaṅkarācārya says it is popular view he takes jīvātma-vādī
into account because all the vaidikas are jīvātma-vādī because they are not
nāstikas. For all vaidikas, in fact all the Hindus come under jīvātma-vādi only
because all say I have puṇya-karma and pāpa-karma; I have to avoid pāpam and
do puṇyam. All these language is possible only for the middle category of jīvātma-
vādī. Therefore, Śaṅkarācārya says yathā prasiddhitaḥ, jīvātma-vādī dr̥ ṣṭyā pravr̥ tti-

nivr̥ tty-upapattēḥ; karma-kānḍa will become relevant for that intermediary group.
Now the question is what that intermediary group is. That he explains.
Īśvara-kṣētrajٌaikatva-darśī, he will come under which group; the one who

understands jīvātma-Paramātma-aikyam and who is that person in our language;
he is brahmātma-vādī; brahmavit; who is the knower of Brahman; tāvad means to
take him as the first in the group; he puts in the reverse order; we said dēhātma-
vādī; jīvātma-vādī and brahmātma-vādī; in Śaṅkarācārya’s list, first one is
brahmātma-vādī; he is first in the list. He is Brahmavit; therefore he starts from
himself; Brahmavid that is brahmātma-vādī tāvat na pravartatē; for him karma-
kānḍa is not relevant personally; therefore, he has only two options either he
becomes a vidvat-sanyāsī and spends rest of life in nidhidhyāsanam by taking up
sanyāsa-āśrama because gr̥ hasthā-āśrama is no more relevant when karma-kānḍa
is not relevant; because in tradition [aside note, in tradition, gr̥ hasthā-āśrama was
taken primarily for what purpose you know; not for children or grand children; not
for a home; not for anything, primarily saha-dharmacārini-saṁyōgaḥ gr̥ hastha-
āśrama.
The primary purpose of gr̥ hasthā-āśrama is to get qualified for vaidika-karmās

because without a wife one is not qualified for karma-kānḍa. Gr̥ hastha-āśrama is
created for performance of karma-kānḍa; when karma-kānḍa is not relevant;
gr̥ hasthā āśrama is not relevant; therefore, such a jñāni took to the fourth-āśrama
which was called vidvat-sanyāsa.
So either he renounces gr̥ hasthā-āśrama; or even he remains in gr̥ hastha-āśrama,

he follows karma-kānḍa more for lōka-saṅgraḥ rather than for his own personal
sādhana; for him there is no more personal sādhana because once sādhyam is
accomplished; where is the question of sādhana; even if he requires sādhana,
nidhidhyāsanam is sādhana for him and karma-kānḍa is never a sādhana and it is
totally irrelevant.

Therefore, tāvad na pravartatē; the brahmātma-vādī is taken. Then the other

extreme is also tathā; tathā nairātmyavādyapi nāsti paralōkaḥ iti na pravartatē; as
even when I read you must understand; nairātmyavādi means dēhātma-vādī;
dēhātma-vādī says body alone is the Ātma; other than the body; there is no
surviving Ātma.
So nirgatāḥ ātma yasmāt saḥ nirātma; tasya bhāvaḥ nairātmyam; he does not
believe in sūkṣma-śarīraṁ; kāraṇa-śarīraṁ; sūkṣma-kāraṇa-śarīraṁ is not there
where is the question of accepting Ātma. He does not believe.
Therefore, what is his view: ‘na asti paralōkaḥ; I don't believe in paralōkam;
ancestors surviving śrāddham, tarpaṇam; all these things are stories and
Brahmins have introduced for earning money; this is the atheist approach to the
śāstrams. This is the view of dēhātma-vādī or they are called caruvākaḥ. Cāru vāk
yasya saḥ. That is very appealing. ‘nāsti paralōkaḥ’ iti; Iti means iti dr̥ ṣṭvā, iti
udyēśyēna; iti matva; with this view, na pravartatē; he does not follow karma-
kānḍa.
Now what is left out? Only intermediary one jīvātma-vādī. That is being introduced
here. Iairātmyavādi in our list is dēhātma-vādī.
Yathā prasiddhitastu, as well-known among all the vaidika-hindus and we all

believe in all these; this right from birth because our parents were doing
śrāddham and tarpaṇam as children we have been accepting pūrva janma; we
have been accepting later janma; we have been accepting pūrva-karma; even an
illiterate auto rikṣa-driver; even those villager illiterate he will hit his head and say
all this happens due to my karma; without studying a single śāstric book. Indian
culture is imbued with jīvātma-vāda. Therefore, Śaṅkarācārya says yathā-
prasiddhitaḥ means jīvātma-vāda-dr̥ ṣṭyā. Tu is to differentiate the other two. Both
of them are rare in India. Dēhatma-vādaḥ is also almost non-existent or rare; now

slowly coming up; still population-wise nāstikas are rare; brahmātma-vada is also
rare.
Manuṣyāṇāṁ sahasrēṣu kaścidyatati siddhayē; unlike these two extreme cases;

the intermediary is most popular in Indian culture, vēdic culture; vidhi-pratiṣēdha-
śāstra-śravaṇa-anyatha-anupapattyā by reading the scriptures or hearing the
scriptures, and what scriptures; vidhi-niṣēdaḥ śāstra-karma-kānḍa-śāstra;
śrāddham, tarpaṇam, pūjā punaskāram; aṇānyatha-anupapattyā which means
śruti arthāpatti pramāṇah; so by inference, anumita-ātma-astitvaḥ; he comes to
the conclusion that there is a soul which survives the death, even though he has
not distinctly seen any soul purely-based on śāstra-pramāṇam; he infers a
surviving-Ātma; infers through what śruti arthāpatti pramāṇam. A anumita-ātma-
astitvaḥ, beautiful bahuvr̥ hi; anumitam ātmanaḥ astitvam ēna saḥ, tritiya bahuvr̥ hi.
He knows there is a jīva other than the body. Up to that he is right because there is
a jīva other than the body is śāstra-pramāṇa-siddham; but the confusion is that
jīva is different from the body; is it a travelling-jīva or non-travelling-jīvā; that there
is a jīva different from the body is right or wrong? Right only. But whether dēha-
vyatirikta-jīva is travelling-one or non-travelling-one he does not know; therefore,
he concludes: I-survive-death and I-travel. That I-survive-death is right-
knowledge; and I-travel is the wrong-knowledge. Therefore, he says ātma-viśēṣa-
anabhijñaḥ; he does not know that not only I-survive the death; but I-don't-travel
also; why I-don't-travel; because I-cannot-travel; and why-I-cannot-travel; because
I-am-all-pervading-Ātma; that part he does not know therefore, Śaṅkarācārya says
Ātma-viśēṣa-anabhijñaḥ he does not know jīvasya-brahmatvam-part. Ātma viśēṣa-
anabhijñaḥ, he is partially-knowledgeable partially-ignorant; partially-
knowledgeable means he knows I-survive-the-death; but partially-ignorant
because that surviving-jīva is none other than Brahman; he does not know. Ātma-
viśēṣa-anabhijñaḥ and because of his partial-ignorance he concludes I am karta;
and bhōktā. Again the point is dēhātma-vādī also claims I am karta-bhōktā;
jīvātma-vādī also claims I am karta-bhōktā; therefore, Śaṅkarācārya includes both

of them in ajñāni group. Because what is common to both of them? Both claim I
am karta and I am bhōktā. Dēhatma-vādī claim I am karta-bhōktā and performs
laukika-karma; jīvātma-vādī claims I am karta-bhōktā and performs laukika-karma
and vaidika-karma. So both of them have got the same confusion: I-am-karta, I-
am-bhōktā; and therefore naturally karma-phala-sañjāta-tr̥ ṣṇaḥ, both of them are
interested in pleasures; dēhātma-vādī is interested in iha-lōka sukhaṁ and
jīvātma-vādī is interested in iha-lōka-sukhaṁ and para-lōka sukhaṁ. Therefore,
karma-phala-sañjāta-tr̥ ṣṇaḥ; another beautiful bahuvr̥ hi; karma-phalē sañjātā-
tr̥ ṣṇā yasya.
And śraddadhānatayā, this jīvātma-vādī works for better next birth; even student
asks in the next janma I should get liberation when he says; when a person asks
his guru in the next janma I want liberation, he comes under which vādī; jīvātma-
vādī. Therefore, when a person is working sincerely for better-next-janma he
comes under jīvātma-vādī and what is his glory; after twenty years of vēdānta;
srutvāpēnam vēda nacaiva kascit. Guru has to smile; what to do?
Therefore, śraddadhānatayā, he does not want to have śraddhā in Aham brahma

asmi; he wants to have śraddhā in better-janma next birth; see ().
Śraddadhānatayā he has total faith in next-janma, pravartatē he does all the pūjas
with the hope to get liberation at least in the next janma. Iti sarvēṣāṁ naḥ
pratyakṣam. And therefore, what is the conclusion; ataḥ na śāstrānarthakyam;
śāstra here means karma-kānḍa; karma-kānḍa is certainly relevant; but relevant
for whom; relevant for the intermediary jīvātma-vādī.
वववेवकनणम् अप्रवृशिदिणनणत् तदनुगणममनणम् अप्रवृिौ िणस्रणनर्णक्यम् इवत चेत्,
vivēkinām apravr̥ttidarśanāt tadanugāminām apravr̥ttau śāstrānarthakyam iti cēt,
Now pūrva-pakṣi comes with another question. He temporarily agrees with

Advaitins; ok I am willing to accept your standpoint. What is your standpoint? For
jñāni, when you say jñāni; what is the definition now; when you say jñāni means he

refers to brahmātma-vādī. Hereafter you should no more use the word for jñāni
for jīvātma-vādī; that Sankaracharya has refuted, and pūrva-pakṣi temporarily
agrees that the jñāni word can be used only for brahmātma-vādī; and pūrva-pakṣi
temporarily agrees that is for the jñāni, i.e., brahmātma-vādī karma-kānḍa is not at
all relevant he agrees.
Now his argument is suppose the jñāni starts ignoring karma-kānḍa; suppose
jñānis start ignoring karma-kānḍa, will it not create confusion in the society as
Kr̥ ṣṇa tells in the Gīta.
न बुद्धिभेदं जनर्ेदज्ञानां कमयसङ् नगनाम् ।

जोिर्ेत्सवयकमायभण नवद्वान्र्ुक्तः समाचरन् ॥ ३-२६॥
na buddhibhēdaṁ janayēdajñānāṁ karmasaṅginām |

jōṣayētsarvakarmāṇi vidvānyuktaḥ samācaran || 3-26||
ajñānāṁ karmasaṅginām; if a jñānis renounce the world and ignore the karma-
kānḍa and taking to sanyāsa āśrama means renouncing the sacred thread; once
the sacred thread is gone all the karmās are non-relevant; if all the jñānis become
sannyāsis and drop the karma-kānḍa; then all the other people also will follow suit,
why,
र्द्यदाचरनत श्रेष्ठस्तिदे वेतरो जनः ।

स र्त्प्रमाणं कुरुते लोकस्तदनुवतयते ॥ ३-२१॥
yadyadācarati śrēṣṭhastattadēvētarō janaḥ |

sā yatpramāṇaṁ kurutē lōkastadanuvartatē || 3-21 ||
will they also not renounce karma-kānḍa. Thus seeing brahmātma-vādī, jīvātma-
vādī also will renounce karma-kānḍa; which is damaging to the jīvātma-vādī;
brahmātma-vādī will have no problem, but problem will arise for jīvātma-vādī, isn’t
it?

Vivēkinām apravr̥ ttidarśanāt so here vivēki means jñānināṁ brahmātma vādināṁ;
apravr̥ ttidarśanāt, apravr̥ tti means what; not following karma-kānḍa. Apravr̥ tti
karma-kānḍa anuṣṭāna-tyāgaḥ; all these are relevant only during Śaṅkarācārya’s
time because nowadays everybody has already renounced karma-kānḍa;
therefore, these are studied for academic interest only; now karma-kānḍa is
relevant or not we need not discuss because the kṣatriyās and vaiśyās have
renounced karma-kānḍa long before; brahmaṇās were following and now
brahmaṇās also have no relevance. The next generation children; they will not
come to sacred thread and even though they may have sacred-thread-initiation as
a social-function, and also video-taped and preserved to show to Svāmiji they have
no value and that person has renounced the sacred-thread long before. Therefore,
all these discussions are just of academic interest only. Pūrva-pakṣi asks; will not
all the people renounce if brahmātma-vādī renounces? Tadanugāminām, means
the followers of brahmātma-vādī; tadanugāminām; yadyadācarati śrēṣṭha iti
nyayēna; tadanugāminām apravr̥ ttau śāstrānarthakyam; again karma-kānḍa will
become irrelevant. Iti cēt. Now Śaṅkarācārya replies.
कस्र्चचदे व नववेकोपपिेः । अनेकेिु नह प्राभणिु कभश्चदे व नववेकी स्र्ात्, र्िेदानीम् । न च नववेनकनम् अनुवतयन्ते मूढाः,
रागादददोितन्त्रत्वात् प्रवृिेः, अभभचरणादौ च प्रवृशिदियनात्, स्वाभाव्याचच प्रवृिेः — ‘तिभािततु प्रिततत’े (भ. गी. ५ ।
१४) इनत नह उक्तम् ॥
kasyacidēva vivēkōpapattēḥ | anēkēṣu hi prāṇiṣu kaścidēva vivēkī syāt, yathēdānīm

| na ca vivēkinam anuvartantē mūḍhāḥ, rāgādidōṣatantratvāt pravr̥ttēḥ,
abhicaraṇādau ca pravr̥ttidarśanāt, svābhāvyācca pravr̥ttēḥ — svabhāvastu
pravartatē’ (bha. gī. 5 | 14) iti hi uktam ||
The question is if jñānis renounce karma-kānḍa, will not it influence all the other
people adversely, while other people require karma-kānḍa very much is the
question. Śaṅkarācārya’s answer is: no such problem; because jñānis are in
minority. And ajñānis are in majority. And majority alone will influence minority;
not the other way round. Therefore, he says kasyacidēva vivēkōpapattēḥ; jñānam

will be there; only for one rare ones; here and there; kasyacit is in singular
number. Only one or two will have knowledge. As we saw in
मनुरर्ाणां सहस्रेिु कभश्चद्यतनत शसिर्े ।

र्ततामनप शसिानां कभश्चन्मां वेशि तत्त्वतः ॥ ७-३ ॥
manuṣyāṇāṁ sahasrēṣu kaścidyatati siddhayē |

yatatāmapi siddhānāṁ kaścinmāṁ vētti tattvataḥ || 7-3||
kasyacidēva vivēkōpapattēḥ; this is saṁkṣepa-uttaram which is elaborated.

anēkēṣu hi prāṇiṣu, among many prāṇis, kaścidēva vivēkī syāt, there will only a
rare one who will become a vivēki. The word vivēki here refers to brahmātma-vādī-
jñāni. Not sādhana-catuṣṭaya-saṁpatti here. Vivēki means brahmātma-vādī only
will be rare. Yathā idānīm, Śaṅkarācārya says during his time says ‘as we have
now’. Now it will be more rare. And na hi vivēkinām anuvartantē mūḍhāḥ; mūḍhāḥ
means the other two groups; the other two groups means dēhātma-vādī and
jīvātma-vādīs who are mūḍhāḥ as per Śaṅkarācārya’s list.
They being in majority they never going to be influenced by minority jñāni; why,
because rāgādi-dōṣa-tantratvāt pravr̥ ttēḥ, because they are all influenced by their
powerful rāga-dvēṣa; and therefore, for solving their worldly problems, ārtha-
bhaktās and arthārthī-bhaktās will be most popular; all the temples have got more
and more number of people; you go and interview, who are you; he is not going to
say: stūla-sūkṣma-kāraṇa śarīrāt vyatiriktāt avastha traya sākṣi; he will say I have
this problem and someone said you go to this and this temple and problem will go
away; I have got faith and therefore I am worshipping this deity,; majority will
follow. Even if the guru talks about niṣkāma-bhakti, removal of CLASP rejection,
parihārā and all, they will ask Svāmiji can we have few exceptions; therefore you do
not have to worry about all that non-following of karma-kānḍa. Any amount of
vēdānta, world will continue to be governed by rāga-dvēṣa and sakāma-bhakti will
be there; that will thrive more and more just because of that fear, you need not
stop becoming a jñāni.

Even if you become a jñāni, world will continue to be sakāma-bhaktas and there is
no problem. Mūḍhāḥ, rāgādi-dōṣatantratvāt; tantra means controlled by; tantra
means vaśatvāt; being influenced by rāga and dvēṣa; and not only that;
Śaṅkarācārya uses an expression abhicaraṇādau ca pravr̥ ttidarśanāt; abhicaraṇam
means, ābhicārika-karma means black magic; invoking special deities like bhūta
prēta piśāca, yakṣa, yamadūta, śākini, ḍākini; so many tāmasic-deities are
mentioned in the śāstras. By worshipping tāmasic deities and doing special pūjā in
the midnight, most of them would be in the midnight only; by doing that they can
destroy their enemies. That is called ābhicārika karmas. Atharvaṇa-vēda discusses
those karmās. That is why Atharvaṇa-vēda is not that popular. Not that all karmas
are like that; they talk about that also.
Not only that; vēda itself wants, whoever performs black magic they might succeed
destroying their enemies but they will have a miserable future. In the iha-lōka also
they will go through hell; and in para-lōka also they will have problem; this is the
warning given by vēda itself.
The most important line quoted in the vēda is syēnēna abhicaran yajēta that is a
vēda-vākyam. Syēnēna; syēnam means a vulture or a falcon; vulture is called
syēnam. And there is a yāga called syēna-yāga; in which the hōma-kuṇḍa must be
prepared like a vulture and in the hōma-kuṇḍa and they have to perform a yāga
called syēna-yāga; abhicaran performs black magic; let a person do if he wants to
destroy his enemies. But warning is that he will suffer a lot.
But in spite of warning, people perform that yāga. Despite the warning, cigarette
smoking is injurious to life yet people smoke. Similarly, so many restrictions are
there yet they do pāpa-karmās. Therefore, Śaṅkarācārya says those who follow
karma-kānḍa, will follow that, because of their rāga and dvēṣa and karma-kānḍa.
Just because few jñānis take to sanyāsa; karma-kānḍa will never become
unpopular. Therefore, no such fear is required.

Therefore, pravr̥ tti darśanāt abhicaraṇādau and svabhāvastu pravartatē because

karma is natural, svabhāvyam being natural, governed by ajñānam. Svabhāvah
here refers to ajñānam and ajñāna-janya rāga-dvēṣa. What is the pramāṇam?
न कतृयत्वं न कमायभण लोकस्र् सृजनत प्रभुः ।

न कमयफलसंर्ोगं स्वभावस्तु प्रवतयते ॥ ५-१४॥
na kartr̥tvaṁ na karmāṇi lōkasya sr̥jāti prabhuḥ |
na karmaphalasaṁyōgaṁ svabhāvastu pravartatē || 5-14||
Svabhāvastu pravartatē here svabhāvaḥ means guṇa and rāga-dvēṣa which whip a
person into karma-kānḍa activity.

384 Verse 13.02
Page 308, second paragraph from the bottom
Verse 13.02 Bhaṣyam contd.
न च नववेनकनम् अनुवतयन्ते मूढाः, रागादददोितन्त्रत्वात्प्रवृिेः, अभभचरणादौ च प्रवृशिदियनात्, स्वाभाव्याचच प्रवृिेः —

‘स्वभावस्तु प्रवततत’े (भ. गी. ५ । १४) इनत नह उक्तम् ॥
na ca vivēkinam anuvartantē mūḍhāḥ, rāgādidōṣatantratvāt pravr̥ttēḥ,

abhicaraṇādau ca pravr̥ttidarśanāt, svābhāvyācca pravr̥ttēḥ — ‘svabhāvastu
pravartatē’ (bha. gī. 5 | 14) iti hi uktam ||
Śaṅkarācārya resolved the communication gap between pūrva-pakṣi and siddhānti

by clearly talking about three groups of people; dēhātma-vādī; jīvātma-vādī and
brahmātma-vādī. Of the three groups for the first group and the last group,
karma-kānḍa is not relevant; but karma-kānḍa is very very relevant for the second
group; namely jīvātma-vādī. And the main problem is pūrva-pakṣi thinks jīvātma-
vādī is a jñāni by comparing to dēhātma-vādī; whereas Śaṅkarācārya says jīvātma-
vādī is also ajñāni; compared to brahmātma-vādī. And therefore, in Śaṅkarācārya’s
vision, dēhātma-vādī is mahā-ajñāni; jīvātma-vādī is ajñāni; and brahmātma-vādī
alone is jñāni. And this jñāni has discovered that I am akarta and I am abhōktāḥ
and I am Brahman who does not have any past birth or future birth; and I have no
saṁbandaḥ with either karma or karma-phalam; and therefore, the entire karma-
kānḍa which is addressing a karta and bhōktā as no relevance to me who is akarta
and abhōktāḥ.
Elsewhere Śaṅkarācārya gives a beautiful example; when a karma is prescribed for

a brahmacāri; even though the prescription is there; a gr̥ hasthā may read that
portion also; but gr̥ hasthā does not see any relevance to that because he is not the
niyōjyaḥ, instructed person, as brahmacāri being the person instructed. Similarly,
karma-kānḍa instructions are directed towards karta and bhōktā; a jñāni knows I

am akarta and abhōktāḥ; therefore, for him the whole karma-kānḍa is not
relevant. And as I said if he happens to be a gr̥ hasthā-jñāni, then he will follow the
gr̥ hastha-āśrama dharma but not as his personal-sādhana; but as lōka-
saṅgrahārtham.
सक्ताः कमयडर्नवद्वांसो र्िा कुवयन्न्त भारत ।

कुर्ायनद्वद्वांस्तिासक्तभश्चकीिुयलोकसङ् ग्रहम् ॥ ३-२५॥
saktāḥ karmaṇyavidvāṁsō yathā kurvanti bhārata |

kuryādvidvāṁstathāsaktaścikīrṣurlōkasaṅgraham || 3-25||
And even when he performs the karma for lōka-saṅgraham, his internal attitude is
........
पश्र्चिृडवन्स्पृिच्चजघ्रन्नश्नन्गचछन्स्वपचश्वसन् ॥ ५-८॥
प्रलपन्न्वसृजन्गृह्णन्नुत्न्मिन्न्नचमिन्ननप ।
इद्धन्िर्ाणीद्धन्िर्ािेिु वतयन्त इनत धारर्न् ॥ ५-९॥
........
paśyañśr̥ṇvanspr̥śañjighrannaśnangacchansvapañśvasan || 5-8||
pralapanvisr̥jangr̥hṇannunmiṣannimiṣannapi |
indriyāṇīndriyārthēṣu vartanta iti dhārayan || 5-9||
Aham naiva kiñcit karma karōmīti; that bhavāna always there. And therefore,
Śaṅkarācārya concluded in the above paragraph: na ca vivēkinam anuvartantē
mūḍhāḥ, rāgādidōṣatantratvāt pravr̥ ttēḥ. And pūrva-pakṣi asks if the jñānis do not
follow karma-kānḍa, will not other people also ignore karma-kānḍa. Śaṅkarācārya
said no such problem; because the ajñānis have got rāga and dvēṣa; and as long
as rāga-dvēṣas are there, there will be pravr̥ tti and nivr̥ tti and karma-kānḍa will be
relevant for them because people are not governed by jñāni; their actions are
governed by their own rāga-dvēṣa.
svābhāvyācca pravr̥ ttēḥ — ‘svabhāvastu pravartatē’ the word svabhāvaḥ

Ānandagiri explains that as ajñānam; even though the popular meaning is rāga-

dvēṣa that meaning is relevant; but Ānandagiri takes it as ajñānam which is ok. So
ajñānam makes a person work. Up to this we saw, continuing.
तस्मात् अनवद्यामात्रं संसारः र्िादृष्टनविर्ः एव । न क्षेत्रज्ञस्र् केवलस्र् अनवद्या तत्कार्ं च ।

tasmāt avidyāmātraṁ saṁsāraḥ yathādr̥ṣṭaviṣayaḥ ēva | na kṣētrajٌasya kēvalasya
avidyā tatkāryaṁ ca |
Tasmāt, therefore, avidyāmatram-saṁsāraḥ the entire saṁsāra is avidyā mātram.

Here we have to interpret avidyā-mātram as avidyā-kārya-mātram-saṁsāraḥ. It is
the product of avidyā only. Yathā-dr̥ ṣṭa-viṣayaḥ ēva; saṁsāra is associated with
ajñānis as mentioned before. Yathā-dr̥ ṣṭa-viṣayaḥ means it is associated with only
with those people who have been mentioned before; Yathā-dr̥ ṣṭa means who have
been discussed before; who have been discussed, jīvātma-vādī has been
discussed. Therefore yathā-dr̥ ṣṭa-viṣayaḥ jīvātma-vādī and dēhātma-vādī viṣayaḥ
ēva saṁsāra; na brahmātma-vādī viṣayaḥ.
And na kṣētrajñasya kēvalasya; the one who is not associated with kṣētraṁ even
though kṣētrajña is in the proximity of kṣētraṁ, what is the distance between
kṣētrajña and kṣētraṁ [I hope you have not forgotten the word kṣētrajña] the
kṣētrajña is the hero of the thirteenth chapter; kṣētrajña, the-Consciousness is
intimately-proximate to mind-body and sense-organs etc. even though it is
physically-proximate; kṣētrajña is never associated with kṣētra; asaṅgavāt;
therefore, here the word kēvala means asaṅgasya kṣētrajñasya; na avidyā; avidyā
is not there; avidyā-sambanda is not there; avidyā-sambanda is not there; tat
kāryam ca nāsti. Therefore, the product of avidyā; what is that; saṁsāraḥ api nāsti;
therefore, kṣētrajña comes under saṁsāri or asaṁsāri?; comes under asaṁsāri
and who is kṣētrajña; jīvātma is kṣētrajña; Paramātma is also asaṁsāri; therefore,
jīvātma-Paramātma-aikyam can never have any objection or challenge. Therefore
only Kr̥ ṣṇa says kṣētrajñam cāpi mām viddhi iti mahā-vākyam is without any flaw.

न च चमथ्र्ाज्ञानं परमाियवस्तु दूिनर्तुं समियम् । न नहऊिरदे िं स्नेहेन पङ् कीकतुं िक्नोनत मरीचर्ुदकम् । तिा अनवद्या क्षेत्रज्ञस्र्
न नकच्चचत् कतुं िक्नोनत । अतश्चेदमुक्तम् — ‘क्षेत्रज्ञं चावप मां विवि’ (भ. गी. १३ । २), ‘अज्ञानेनािृतं ज्ञानम ्’ (भ. गी.
५ । १५) इनत च ॥
na ca mithyājٌānaṁ paramārthavastu dūṣayituṁ samartham | na hi ūṣaradēśaṁ

snēhēna paṅkīkartuṁ śaknōti marīcyudakam | tathā avidyā kṣētrajٌasya na kiٌcit
kartuṁ śaknōti | ataścēdamuktam — ‘kṣētrajٌaṁ cāpi māṁ viddhi’ (bha. gī. thirteen
| 2), ‘ajٌānēnāvr̥taṁ jٌānam’ (bha. gī. 5 | 15) iti ca ||
And a pūrva-pakṣi may raise a question; that in the Chāndōgyōpaniṣat there is a

statement
न वै सििीिस्य सतः वप्रयणवप्रययोिपहवतिस्त्यििीिं वणव सततं न वप्रयणवप्रये स्पृितः ॥ ८. १२. १ ॥
na vai saśarīrasya sataḥ priyāpriyayōrapahatirastyaśarīraṁ vāva santaṁ na

priyāpriyē spr̥śataḥ || 8. 12. 1 ||
In short whoever has got śarīra-saṁbandaḥ cannot avoid sukha-duḥkha;

saśarīrasya sataḥ priyāpriyayō; priyāpriyam means favorable and unfavorable
experiences a person can never avoid as long as one has śarīra-saṁbandaḥ. And
aśarīrasya ēva only one who has dropped the śarīraṁ; who is without the body he
alone will have freedom from sukha and duḥkha. Experience also we see so long
as body is there, bodily-problems are there; mental situations are there; therefore,
embodiment is saṁsāra; and un-embodiment one is mōkṣa; this is the statement
of Chāndōgya.
Therefore, pūrva-pakṣi may ask even after becoming a jñāni; since embodiment
continues for sometime should not you say mōkṣa is only after dropping the body.
A jñāni even though he becomes a jñāni; for sometime he is saśarīra or aśarīra?
Saśarīra means [embodied] and not aśarīra [un-embodied]; jñāni; he gains vidēha-
mukti on death, embodied only; therefore, during the time of embodiment he has
the problem of saṁsāra; therefore, kṣētrajña will become Paramātma after
dropping the body; you cannot say kṣētrajña is Paramātma; as long as jñāni has

got the śarīraṁ or body, because Chāndōgyōpaniṣat itself says śarīra saṁbandaḥ
is the cause of saṁsāra.
This is raised pūrva-pakṣa in tattu-samanvayāt-sūtra; it is an elaborate question

and Śaṅkarācārya gives a brilliant answer; that answer is here and the question is
missing; therefore, I supplied the question; Śaṅkarācārya says this is the biggest
problem; we think that after jñānam, jñāni continues to be embodied [saśarīra] for
some time and he becomes aśarīra only when prārabdha nāśānandaram aśarīraḥ
bhavati mōkṣa. In fact, one of the definition of mōkṣa is aśarīra tāhi mōkṣa.
Therefore, is it mōkṣa, a future incident?
Śaṅkarācārya says you have to very carefully note: śarīratvam and aśarīratvam
(śarīra-saṁbanda and aśarīra-saṁbanda) is not based on the presence of the body
and absence of the body. The embodiedness and un-embodiedness is not based
on the presence of the body or absence of the body; we have got a very big
misconception when body is alive, I-am-embodied; when body is gone, I become
un-embodied; is the biggest misconception; what vēdānta says is; Ātma is un-
embodied all the time. Until you register this, vēdānta is not assimilated; Ātma
does not have śarīra-saṁbandaḥ, when; that is to be understood; Ātma does not
have śarīra-saṁbandaḥ all the time; just as ākāśa is unenclosed all the time. When
the pot is there; we think ākāśa is enclosed; when the pot is gone, we think ākāśa
becomes unenclosed. What vēdānta says is ākāśa is unenclosed all the time. The
enclosement of ākāśa or enclosure of ākāśa is only our intellectual-misconception;
ākāśa is unenclosed all the time; Ātma is aśarīram, when; saying vidēha-mukti-kālē
you should not look up to the sky; all the time. Ātma is vidēhaḥ all the time.
Therefore, don't look for vidēha-mukti; I am nitya-vidēhaḥ is our knowledge.
Therefore, Śaṅkarācārya says mithya-jñānam; the misconception that I am an

embodied-jīvā-now; this mithya-jñānam paramārtha-vastu dūṣayituṁ samartham
cannot negate the fact that I-am-nitya-vidēhaḥ. The misconception that I-am-
embodied [see whether you understand clearly] the misconception that I-am-

embodied will not alter the fact that I-am-vidēhaḥ all the time; that fact cannot be
altered just because I think now-I-am-embodied. That thought will not affect the
fact; like what; the misconception that Sun is going round the earth does not alter
the fact that earth is going round the Sun. That is why I repeatedly say that a fact-
based-knowledge cannot be challenged by an opposite-experience. What is the
fact-based-knowledge? The earth goes round the Sun is the fact-based-knowledge.
That knowledge cannot be challenged by the experience that the Sun going round
the earth; however much I experience; that knowledge is not shaken. Similarly,
even though I feel I am within the body; that feeling or experience; cannot alter
the fact; what is the fact; that I am not the in the body. Even though it appears I
am in the body; even though it appears I am within the āstika samājam hall;
experience cannot challenge the fact that I am not in the āstika samājam; then
what is the fact is that āstika samājam is in me. That knowledge cannot be shaken
by the experience; that I am in the āstika samājam. It is an appearance and not a
fact. That he explains further.
Na hi ūṣaradēśaṁ snēhēna paṅkīkartuṁ śaknōti; sanskrit students, you have to do

the anvaya; Śaṅkarācārya’s prose also requires anvaya. Anvayah; the subject of the
sentence is marīcyudakam; that should be written in the beginning, which is
prathama vibhakti; ūṣaradēśaṁ is dvidiya vibhakti; snēhēna paṅkīkartuṁ na
śaknōti; this is the anvaya.
Mirage-water cannot wet the desert land; just because mirage-water appears for
me; it cannot wet the desert land; similarly, just because I experience emotions in
the mind; I cannot become an emotional-one. Just because I experience emotions
in the mind, the emotionalness of the mind cannot make me emotional; because
who am I? I am the witness of the emotional-mind; I-the-witness am not
emotional, when; when, I am not emotional at any time. Therefore, I am na mē
dvēṣarāgau na mē lōbhamōhau madō naiva mē naiva mātsaryabhāvaḥ; when, not
after vidēha-mukti; even now cidānaṁdarūpaḥ śivō:'haṁ śivō:'ham.

Therefore, tathā avidyā, the ignorant kṣētrajñasya na kiñcit kartuṁ śaknōti;

ignorance cannot sully the kṣētrajñaḥ; or ignorance-born misconceptions also
cannot do anything to me the Ātma. Ataḥ ca uktam. And therefore only Lord Kr̥ ṣṇa
said; Śaṅkarācārya is defending the jīvātma-Paramātma-aikyam proposed by Lord
Kr̥ ṣṇa. Ataḥ idaṁ uktam; kṣētrajñam cāpi mām viddhi. Kṣētrajñam means jīvātma;
mām means paramātma; viddhi means note their oneness.
Not only that, if they are different, the difference is caused by what; if they are
different, the next quotation ajٌānēnāvr̥ taṁ jnٌānam’ (bha. gī. 5 | 15). Because of
ignorance you see the difference between jīvātma and Paramātma. There what
stands between me and Paramātma is what; not dēśaḥ; not kālaḥ; not any
condition; dēśa does not stand between me and Paramātma; kāla does not stand.
Any condition also does not stand between; jīvātma and Paramātma; only thing
that stands between me and Paramātma and between me and mōkṣa, is sheer
ignorance and nothing but that. Therefore, drop the ignorance; and what do you
mean by dropping-ignorance; you need not shave the head saying that ignorance
is inside your head! dropping-ignorance is nothing but claiming that I am
Paramātma. Other than claiming there is no other dropping of ignorance. Do not
think slowly when you are doing nidhidhyāsanam; 1% ignorance will leave you
when you do nidhidhyāsanam one day; like that. 2nd day 2%, and you will gradually
expand, because jīvātma has to become paramātma; [if there is expansion, it
means that there is problem in your body, edema] there is no question of gradual-
expansion through gradual-nidhidhyāsanam; and on the first of April you become
Paramātma . No such process is involved; ignorance is gone the moment you
claim I am Paramātma here and now. And the claiming is a job of the intellect.
Remember Ātma does not claim also; Ātma cannot disclaim also. Disclaiming has
been done by what: buddhi? Therefore, claiming also has to be done by buddhi
and buddhi alone. Therefore Svāmiji have I dropped ignorance or not? Are you
claiming that I am no more a sādhaka; it is in your hand. Guru cannot give a
certificate; you claim that there is no ignorance. Therefore, ajٌānēnāvr̥ taṁ jñānam.

Svāmiji, can we postpone for a few more months the claiming? You can postpone,
if you enjoy saṁsāra; as though you are enjoying saṁsāra you ask whether you
can postpone or not; whether you want to postpone or not, it is in your hands only.
Nobody can stop na tasya ha na dēvāścanābhūtyā īśate [Br̥ hadāraṇyakōpaniṣat
1.4.10]. Śaṅkarācārya says if a person has decided to claim even Gods cannot stop
that; no planets can stop it; but if you have decided not to claim, even Bhagavān
cannot do anything. This is one place where Bhagavān is helpless. We are so great
by postponing our claiming, we make Bhagavān helpless. We make guru helpless.
Ok. Continuing.
अि नकचमदं संसाररणाचमव ‘अहमेव’ं ‘ममैवेदम्’ इनत पच्डितानामनप?
atha kiṁ idaṁ saṁsāriṇāmiva ‘ahamēvaṁ’ ‘mamaivēdam’ iti paṇḍitānāmapi?
So the pūrva-pakṣi is going back to his own misconception. Pūrva-pakṣi goes back
to the same confusion. Śaṅkarācārya said because of ajñānam alone there is
saṁsāra; jñāni does not have saṁsāra. He claims I am brahmasmi, free from
saṁsāra. So when Śaṅkarācārya says this; he uses the word jñāni in what sense of
these three groups; brahmātma-vādī. But pūrva-pakṣi has got viparīta bhāvana;
even though Śaṅkarācārya has clarified this, pūrva-pakṣi goes back to his own
definition of jñāni. What is his definition of a jñāni? Jīvātma-vādī is jñāni from his
point of view. Jīvātma-vādī is who; jīvātma-vādī says I-am-not-the-body; I-am-
different-from-the-body, that much knowledge he has got. But even though he
says I-am-different-from-the-body; he does not identify with Brahman, but he
identify with what; sūkṣma-śarīraṁ plus cidābhāsaḥ which we are now calling
jīvaḥ. Sūkṣma-śarīraṁ plus cidābhāsaḥ is jīvā. Therefore, he is a jīvātma-vādī. And
whether he is a karta or bhōktā; definitely he is karta and bhōktā; and he identifies
with the body in a different way. This jīvātma-vādī also identifies, but identifies with
the body differently; he does not say I-am-the-body; but he says I-am-the-owner-
of-the-body. Jīvātma-vādī does not have ahaṁkāra with his body but he has
mamakāra in the body. He says I have got this body; because of my pūrva-janma-

karma, and my body I have to do lot of puṇya-karma so that in the next janma I
will get a better body. Thus he has got this abhimāna ‘ahaṁ-idaṁ mama-idaṁ iti
abhimāna’. And pūrva-pakṣi thinks this person is a jñāni or ajñāni? Pūrva-pakṣi
thinks this jīvātma-vādī is a jñāni and therefore, he asks the question that jñānis
also have got ahaṁkāra and mamakāra? Are you able to see the communication
gap? He uses the word jñāni in the sense of jīvātma-vādī and he says jñānis also
are having saṁsāra problem. How do you say jñāni do not have saṁsāra problem?
And therefore, in his vision dēhātma-vādī also has got saṁsāra; jñāni-jīvātma-vādī
also has got saṁsāra. Therefore, he says atha kiṁ idaṁ paṇḍitānāmapi; how come
there is saṁsāra for the paṇḍitās also?
So what is the communication gap? When the word paṇḍitā is used; for
Śaṅkarācārya paṇḍitā means brahmātma-vādī; but now pūrva-pakṣi uses the word
paṇḍitā in the sense of jīvātma-vādī and he is asking the question; atha kiṁ idaṁ
why the saṁsāra for paṇḍitās also. What is the saṁsāra? ‘ahaṁ ēvaṁ’ I-am-so
miserable like this; taking so many problems caused by pañca-anātma;
possession-problem; professional-problem, then very big, family-problem, and
body-problem, mind-problem; all these problems I have. I am a jñāni; how come I
have all these problems; ‘ahaṁ ēvaṁ’ and ‘mama ēva idaṁ’ this is my ahaṁkāra
and mamakāra; ahaṁkāra corresponding to body-mind-complex and mamakāra
corresponding to the family and possession. iti paṇḍitānāmapi saṁsāriṇām iva like
the saṁsāris. And when pūrva-pakṣi says like the saṁsāri, he is referring to whom;
dēhātma-vādī; because for him, dēhātma-vādī is an ajñāni; this jñānis also have
got saṁsāra; therefore, vēdāntic study is no use for jīvātma-vādī. There is no
benefit from jñānam. Paṇḍitānāmapi. This is pūrva-pakṣa. Śaṅkarācārya replies.
िृणु; इदं तत् पाच्डित्र्म्, र्त् क्षेत्रे एव आत्मदियनम् । र्दद पुनः क्षेत्रज्ञम्अनवनिर्ं पश्र्ेर्ुः, ततः न भोगं कमय वा
आकाङ् क्षेर्ुः ‘मम स्र्ात्’ इनत । नवनिर्ैव भोगकमयणी ।
śr̥ṇu; idaṁ tat pāṇḍityam, yat kṣētrē ēva ātmadarśanam | yadi punaḥ kṣētrajٌam
avikriyaṁ paśyēyuḥ, tataḥ na bhōgaṁ karma vā ākāṅkṣēyuḥ ‘mama syāt’ iti |
vikriyaiva bhōgakarmaṇī |

Śr̥ ṇu; idaṁ tat pāṇḍityam Śaṅkarācārya is answering the pūrva-pakṣi; idaṁ tat
pāṇḍityam this is their wisdom. You have to imagine Śaṅkarācārya showing the
hand in sarcasm: This is the beauty of the jñānam and wonderful pāṇḍityam.
Idaṁ tad pāṇḍityam śr̥ ṇu, may you listen to the wonderful wisdom of theirs. And
what is that? Yat kṣētrē ēva ātma-darśanaṁ; even though they don't identify with
the body; but they continue to identify with the mind. Therefore, kṣētrē ēva
sūkṣma-śarīra-rūpa kṣētrē ēva abimānam asti; therefore only they ask why I have
got so many disturbances; they say I have understood vēdānta; and I know what:
I-am-Brahman; how come I have got so many disturbances. When they say ‘I have
got so many disturbances’ what is the meaning of the word-I; they have slipped
into the mind; I have understood I-am-Brahman; what I have; I have disturbances;
they blow hot and cold; I-am-Brahman and I-have-disturbances; I-am-Brahman, I-
have-disturbances; in this I-am-Brahman is coming from the lips; I-have-
disturbances come from the heart; because still the word-I is in the mind only. As
long as manō-abhimāna is there; we can never boldly claim ahaṁ-muktaḥ-asmi.
That is their problem. That is called jīvātma-vādī; jīva means sūkṣma-śarīra-Ātma-
vādī. So kṣētrē ēva Ātma-darśanaṁ; yadi punaḥ kṣētrajٌñam avikriyaṁ paśyēyuḥ; if
they mean I-am-the-kṣētrajñaḥ, if they really mean I-am-the-kṣētrajñaḥ, what type

of kṣētrajñaḥ; avikriyaṁ which is incapable of disturbances; kṣētrajٌam avikriyaṁ
paśyēyuḥ; kathaṁ; you have to complete it. Ahaṁ iti paśyēyuḥ, they see as I-the-
Paramātma. Tathā; then bhōgaṁ karma vā ākāṅkṣēyuḥ, they will never identify
with either karma or bhōgaṁ [karma-phalam]; they will never connect themselves
with either karma or karma-phalam, because kṣētrajña being akarta; it can never
have saṁbandaḥ with karma; nor saṁbandaḥ with karma-phalam; ākāṅkṣēyuḥ
‘mama syāt’ iti; I had this karma before and therefore I have the karma-phalam
now; and I have the karma now; and in the future I will karma-phalam; connecting
myself with the past-events; present-events and future-events.
Kāla-saṁbandaḥ itself is ajñānam.

Anyatra dharmāt anyatra adharmāt anyatra asmāt kritākritāt, anyatra bhūtān ca

bhavyā ca as long as kāla saṁbandaḥ with me; kālan will come; kālan means
Yama. Kāla-saṁbandaḥ means Yama will be waiting.
So ‘mama syāt’ iti. vikriyaiva bhōga-karmaṇī; remember all the karma; which
means karma-anuṣṭānam and bhōga; means karma-phala-anubhava; all of them
involves vikriya; vikriya means changes or transformation. And both are possible in
the body; karma is possible in the body and karma-phalam is possible in the body;
karma is possible in the mind, sūkṣma-śarīraṁ. Karma-phalam is possible in the
sūkṣma-śarīraṁ; to generalise, all the karma and phalam belong to anātma; Ātma
does not have any saṁbandaḥ; to remember the fourth capsule of vēdānta, [it is
sometime now I have not brought in the capsule; so now and then we have to
prescribe some capsule] what is the fourth capsule of vēdānta; it is I-am-never-
affected by any event that happens in the material-world; in the material-body; or
in the material-mind; whatever event happens I am not affected; first I have to be
clear that I am free. And thereafter deliberately you can choose to identify with the
body-mind vēṣa and deliberately you may choose to play the role of a karta; and
deliberately you may choose to bring about some changes in anātma; you can
deliberately choose the karta-veṣam; but choosing the karta-veṣam is not
becoming a karta. Karta-veṣam is harmless; being a karta is saṁsāra. Do you want
to be a karta; do you want to put on the veṣam of the karta; that is your choice.
Nimmadi ungal choice is a serial in the TVs. Vikriya ēva bhōga karmāṇi you have to
complete tasmāt vikriya kṣētrajñasya na bhavati.
अि एवं सनत, फलार्िंत्वात् अनवद्वान् प्रवतयते ।नवुिः पुनः अनवनिर्ात्मदर्िंनः फलार्िंत्वाभावात् प्रवृत्त्र्नुपपिौ
कार्यकरणसङ् घातव्यापारोपरमे ननवृशिः उपचर्यते ॥
atha ēvaṁ sati, phalārthitvāt avidvān pravartatē | viduṣaḥ punaḥ

avikriyātmadarśinaḥ phalārthitvābhāvāt pravr̥ttyanupapattau;
kāryakaraṇasaṅghātavyāpārōparamē nivr̥ttiḥ upacaryatē ||
Atha ēvaṁ sati; and therefore only avidvān pravartatē; that is Śaṅkarācārya’s
thesis: karma belongs to ajñāni. Because karma-saṁbandaḥ and phala-

saṁbandaḥ both are only for ajñāni; jñāni will never connect with karma or karma-
phalam; and he does not hope to improve himself through a future karma; he
never wants to improve himself through a future karma-phalam, why, why he does
not want to improve himself; is it hopeless case? He does not want to improve
himself because he is un-improvable; pūrṇaṁ cannot be improved; ēṣa nityō
mahimā brāhmaṇasya na vardhatē karmaṇā nō kanīyān [4.iv.23 [famous
Br̥ hadāraṇyakōpaniṣat vākyam] Br̥ hadāraṇyakōpaniṣat repeatedly says jñāni alone
deserve the title brāhmaṇaḥ. And Br̥ hadāraṇyakōpaniṣat uses the word
brāhmaṇaḥ for a jñāni; all other brāhmaṇas because of either jāti or karma or
sacred thread; in Br̥ hadāraṇyakōpaniṣat vision brāhmaṇaḥ ābhāsaḥ; pseudo-
brāhmaṇaḥ. Brahmā jānādi iti brāhmaṇaḥ; brahmaṇō brahma vēdanaḥ;
जन्मना जार्ते िूिः

संस्कारात् भवेत् नद्वजः |
वेद-पाठात् भवेत् नवप्रः
ब्रह्म जानातीनत ब्राह्मणः |
janmanā jāyatē śūdraḥ

saṁskārāt bhavēt dvijaḥ |
vēda-pāṭhāt bhavēt vipraḥ
brahma jānātīti brāhmaṇaḥ |
and Br̥ hadāraṇyakōpaniṣat says ēṣa nityō mahimā brāhmaṇasya; this is the glory
of brāhmaṇaḥ.
What is that? Na karmaṇā vardhatē nō kanīyān; through any type of karma, he

does not hope to improve himself because he is pūrṇaḥ. And therefore, who wants
to improve? Avidvān. Avidvān phalārthitvāt; he identifies with the body and
therefore body has to be improved; body’s improvement is connected with his
improvement; or he identifies with the mind; and mind-improvement with his
improvement; and therefore phalārthitvāt. He is desperately crazy after the
improvement of the anātma, and improvement of anātma is like what? saralaṁ
śunaḥ puccham iva; śunaḥ puccham means tail of a dog. Someone took a vow;

what is the mission of my life; making the dog’s tail straight. He held the tail
straight. As he left the tail the tail becomes curved. Like that anātma is dog’s-tail.
You may do any kind of reformation; it will have its problem. So it should be
reasonably fit for vyavahāra; other than that, perfection of anātma does not exist.
And even if you make it perfect it is not going to stay there; and therefore, improve
the mind; enjoy improving the mind; but never connect it to mōkṣa; the moment
you connect it with mōkṣa; you will always feel mōkṣa is farther and farther. As a
muktaḥ, enjoy the mind lifelong. That is jīvan-mukti experiment. Any way I don't
want to get to that big topic.
So avidvān phalārthitvāt pravartatē; viduṣaḥ punaḥ, on the other hand vidvān

avikriyātma-darśinaḥ; he seems himself as ever-actionless-Ātma; avikriyātma-
darśinaḥ śaṣṭi vibhakthi, adjective to viduṣaḥ; phalārthitvā abhāvat because he
does not have any expectation from any future events. Even if he is a gr̥ hasthā
even though he accepts duties as a gr̥ hasthā; and he will also try to fulfil his duties
if that gr̥ hasthā is a jñāni, he never expects pūrṇatvam out of the completion of
those duties; lifelong-duties will be there. Some duties may be completed; some
duties may not be completed; some duties I might have failed or I might have
wrongly-competed; duties will be in various positions; at the time of death always
there will be ups and downs; but if I am a jñāni I will never connect to the
conditions of those duties to my pūrṇatvam; otherwise always every duty becomes
a bhāram. I want to close my eyes after seeing the sacred thread ceremony of the
great-grandson. See the akramam. Where is the end? You have duties towards
your children and nowadays you have duties towards grandchildren; if you survive
for some more time, you will have duties towards great-grand-children; just as one
cannot take bath in the ocean after the waves have subsided; like that completing
duties and getting mōkṣa means, better luck next birth. Therefore, enjoy the
duties; claim the beauty; whose beauty? It is your beauty that you are pūrṇaḥ.

385 Verse 13.02
Page 309 bhāṣyam 4th paragraph in the middle
Verse 13.02 bhāṣyam cont’d
अि एवं सनत, फलार्िंत्वात् अनवद्वान् प्रवतयते ।नवुिः पुनः अनवनिर्ात्मदर्िंनः फलार्िंत्वाभावात् प्रवृत्त्र्नुपपिौ
कार्यकरणसङ् घातव्यापारोपरमे ननवृशिः उपचर्यते ॥
atha ēvaṁ sati, phalārthitvāt avidvān pravartatē | viduṣaḥ punaḥ
avikriyātmadarśinaḥ phalārthitvābhāvāt pravr̥ttyanupapattau
kāryakaraṇasaṅghātavyāpārōparamē nivr̥ttiḥ upacaryatē ||
While discussing jīvātma-paramātma-aikyam, which is the message of the 2nd verse

of this chapter, kṣetrajñaṃ cāpi māṃ viddhi sarva-kṣetreṣu bhārata, the aikyam is
the message; but as a part of this discussion, Śaṅkarācārya has taken a diversion
to his favourite topic jñāna-karma-sumucchaya-kaṇḍanam and for that he points
out that for a jñāni, who is a brahmātma-vādī, karma-kānḍa does not have any
relevance at all. Karma-kānḍa is not relevant for dēhātma-vādī because he is
nāstikaḥ; karma-kānḍa is very relevant for jīvātma-vādī; because he is āstikaḥ; and
he looks upon himself as a karta-bhōktā also. To follow karma-kānḍa, two
qualifications are important; I should be āstika accepting vēda pramāṇam; and
more importantly I should be looking upon myself as a karta and bhōktā. It is
because karma is relevant only for a karta and bhōktā. Dēhatma-vādī looks upon
himself as a karta; but he does not have āstikatvam. Brahmātma-vādī is mahā-
āstika; but he does not have the second qualification; that is looking upon himself
as a karta and bhōktā. In the vision of brahmātma-vādī, I am akarta-abhōktāḥ
brahma asmi and therefore, Śaṅkarācārya says karma-kānḍa is not relevant;
kāmya-karma is not relevant; because he is not interested in dharma artha and
kāma. All dharma-ārtha-kāmas are included in mōkṣa.
And brahmātma-vādī is not interested in niṣkāma-karma also; because niṣkāma-

karma is for citta-śuddhi; guru-prāpti, jñāna-prāpti-dvāra mōkṣa comes and

niṣkāma-karma is meant for mōkṣa. And this brahmātma-vādī is not interested in

niṣkāma-karma because he is not interested in mōkṣa. Brahmātma-vādī is
unfortunately not interested in mōkṣa why, because for him mōkṣa is my very
svarūpam; even if Bhagavān offers I will say you need not give me mōkṣa as I am
already enjoying mōkṣa. Therefore, brahmātma-vādī is neither interested in
sakāma-karma for dharma artha kāma nor is he interested in niṣkāma-karma for
the sake of mōkṣa; and therefore, the entire karma-kānḍa is not relevant
therefore, where is the question of jñāna-karma-samucchaya. And therefore, this
brahmātma-vādī has got only two options; one option is he can take to sanyāsaḥ
because for a sanyāsī karma-kānḍa is not relevant.
And therefore, he can take to sanyāsa and spend the time in jñāna-abhyāsa; in
jñāna-niṣṭa-abhyāsa rather than non-relevant karma-abhyāsa. Vēda itself allows
him to take to sanyāsa-āśrama. It is called vidvat-sanyāsa which Yajnavalkya opted
in Maitreyi brāhmaṇam of Br̥ hadāraṇyakōpaniṣat.
And if the brahmātma-vādī’s prārabdham is such that he cannot take to sanyāsa;

sanyāsa also requires prārabdha’s blessing or favor; if prārabdham is against the
sanyāsa-āśrama he will continue in gr̥ hasthā āśrama; and if he continues he has to
follow nitya-naimittika-karma; he can avoid kāmya-karma but he will have to
perform nitya-naimittika-karma. And when brahmātma-vādī performs those
karmās, what will be his attitude? He is no more a seeker; through those karmās
he does not want anything for himself.
So paśyañśṛṇvanspṛśañjighrann ahaṁ naiva kiñcitkaromi; ahaṁ kritakr̥ tyaḥ ahaṁ

kr̥ sna-karmakr̥ t; he never performs anything for his benefit; then he performs
anything for lōkasaṅgrahaḥ eva. Therefore, for a gr̥ hasthā jñāni, karma-kānḍa is
relevant for lōka-saṅgraḥ not for his own personal purpose.
And therefore, jñāna-karma-samucchaya is not there; jñāna-karma-ābhāsa-

samuccaya alone is possible. This we have discussed before; we have to remember
in this context.

Therefore, Śaṅkarācārya says we have seen this atha ēvaṁ sati, phalārthitvāt, so
jīvātma-vādī is interested in karma-phalam. a jīvātma-vādī is interested either in
kāmya-karma-phalam or he is interested in niṣkāma-karma-phalam namely citta-
śuddhi mōkṣa-prāpti etc.
Therefore, phalārthitvāt. Avidvān pravartatē the word avidvān means carefully

note; jīvātma-vādī. He is neither dēhātma-vādī nor brahmātma-vādī. Here the word
avidvān specifically means jīvātma-vādī. Pravartatē kutra? karma-kāndē pravartatē.
viduṣaḥ punaḥ; punaḥ is vailkṣaṇya dyōtanārtham; unlike the avidvān; viduṣaḥ
here vidvān refers to a brahmātma-vādī. So pūrva-pakṣi calls jīvātma-vādi as
vidvān, remember last class. Śaṅkarācārya refutes that; jīvātma-vādī is also
avidvān; vidvān is brahmātma-vādī only. And who is the brahmātma-vādī;
avikriyātma-darśinaḥ; I am the Ātma which is free from all the karmās all the
vikāras; phalārthitvābhāvāt not interested in anything including mōkṣa-
puruṣārtha. Phalārthitvābhāvāt niṣkāmatvāt. Br̥ hadāraṇyakōpaniṣat śārīraka
brāhmaṇam; 4.4.6 says
र्ोऽकामो ननरकाम भवनत आप्तकाम आत्मकामो न तस्र् प्राणा उत्िामन्न्त

ब्रह्मैव सन्ब्रह्माप्र्ेनत ॥ ६॥
yō:'kāmō niṣkāma bhavati āptakāma ātmakāmō na tasya prāṇā utkrāmanti

brahmaiva sanbrahmāpyēti || 6||
āptakāmḥ ātmakāmaḥ. Therefore, pravr̥ ttyanupapattau he cannot follow karma-

kānḍa for his own benefit; impossible. Pravr̥ ttyanupapattau satyām; sati saptami;
kārya-karaṇa-saṅghāta-vyāpāra-uparamē he withdraws from all the kāmya-
karmās; and if he is a sanyāsī, he withdraws from all the nitya-naimittika-karmās
also. The very sacred thread is formally removed; therefore, all sacred-thread-
based-karmās; all the vaidika karmās require sacred-thread; and he removes that;
and therefore, he becomes formally-ineligible. For all the karmās; this withdrawal
kārya-karaṇa-saṅghāta; kāryam means physical-body; kāraṇa means subtle-body;
stūla-sukṣma vyāpāra uparamē; vyāpāra means activity; uparamē sati; sati

sapthami, he withdraws; nivr̥ ttiḥ upacaryatē; jñāni is supposed to have withdrawn.

He is no more in pravr̥ tti; he is supposed to be in nivr̥ tti.
And here also Śaṅkarācārya makes a subtle point. Nivr̥ ttiḥ upacaryatē; every word
he very deliberately uses; nivr̥ ttiḥ upacaryatē; jñāni’s withdrawal from karma is a
figurative expression; not actual withdrawal. Jñāni actually withdraws from karma?
I can give you homework. Jñāni’s withdrawal is only figurative and he actually does
not withdraw from karma. Why?
Jñāni never withdraws from karma because jñāni is one who claims himself to be
the Ātma. Therefore, remember the word jñāni is equal to Ātma because jñāni
looks upon himself only as Ātma. Why you say jñāni looks upon himself as Ātma?
Because, the one who looks upon himself as Ātma is called jñāni. When does Ātma
withdraw from karma? Ātma never had karma; where is the question of
withdrawal; therefore Jñāni actually does not withdraw from karma; his body
withdraws from karma; that is figuratively called jñāni’s withdrawal. Jñāni-śarīra-
nivr̥ ttiḥ jñāni-nivr̥ ttiḥ iti upacaryatē. Therefore, Śaṅkarācārya is very particular
about this verb upacaryatē.
इदं च अन्र्त् पाच्डित्र्ं केिाच्चचत् अस्तु क्षेत्रज्ञः ईश्वर एव । क्षेत्रं च अन्र्त् क्षेत्रज्ञस्र्ैव नविर्ः । अहं तु संसारी सुखी ुःखी
च । संसारोपरमश्च ममकतयव्यः क्षेत्रक्षेत्रज्ञनवज्ञानेन, ध्र्ानेन च ईश्वरं क्षेत्रज्ञं साक्षात्कृत्वा तत्स्वरूपावस्िानेनेनत ।
idaṁ ca anyat pāṇḍityaṁ kēṣāñcit astu kṣētrajñaḥ īśvara ēva | kṣētraṁ ca anyat
kṣētrajñasyaiva viṣayaḥ | ahaṁ tu saṁsārī sukhī duḥkhī ca | saṁsārōparamaśca
mamakartavyaḥ kṣētrakṣētrajñavijñānēna, dhyānēna ca īśvaraṁ kṣētrajñaṁ
sākṣātkr̥tvā tatsvarūpāvasthānēnēti |
So the diversion topic continues. And jñāna-karma-samucchaya-kaṇḍanam is over.

This is another smaller but very significant diversion. All the vēdāntic students
should carefully see this following portion and register this very well. And here we
have got a group of people who claim that we accept kṣētrajña-Īśvara-aikyam.
Jīvātma-Paramātma-aikyam we accept and therefore, they are groups belonging to
the Advaitin himself. They have come to advaita-vēdānta; and they have even

accepted what jīvātma-Paramātma-aikyam. And they say that it is very very true
that the second verse of the thirteenth chapter reveals jīvātma-Paramātma-aikyam
only. But what do they say? Kṣētrajña and Īśvara are one and the same. And both
of them are asaṁsāris only. Kṣētrajña is the technical word for jīvātma; Īśvara is
the technical word for Paramātma; so kṣētrajña and Īśvara are identical; but I am
saṁsāri. What is their philosophy? Kṣētrajña is Brahman; jīvātma is wonderful. And
jīvātma is Brahman. And who am I? I am saṁsāri. And what is my job; at present I
am saṁsāri; I have to study the mahā-vākyam; I have to do mahā-vākya-vicāra.
And through the mahā-vākya-vicāra, I should discover what: jīvātma-Paramātma-
aikyam. And after discovering jīvātma-Paramātma-aikyam, all through this, who
am I; I-am-a-saṁsāri.
As a saṁsāri I should discover aikyam; and after discovering the aikyam I have to
practice meditation. And when I enter meditation also who am I? I am a saṁsāri.
Therefore, as a saṁsāri I discover aikyam; as a saṁsāri I practice dhyānam; after
long dhyānam I should learn to identify with kṣētrajña. And after that practice,
what will happen? I-the-saṁsāri will later be converted into asaṁsāri. How? Sitting
on the kṣētrajña, just as the hen sitting over the egg gradually the egg gets
converted into a chicken; brahmara-kīḍa-nyayēna; I-the-saṁsāri should sit over
kṣētrajña abide-in-kṣētrajña for long time; abiding in kṣētrajña; what type of
kṣētrajña; which is identical with Paramātma; gradually the-saṁsāri-I in due
course will become asaṁsāri-I. So thus in this philosophers’ view he says I-am-
neither-kṣētrajña; nor am-I-Īśvara; I-am-a-third-entity; other than kṣētrajña and
Īśvara. He has brought in three; kṣētrajña, Īśvara, jīvātma. Jīvātma and Paramātma
and I. Jīvātma is wonderful. Paramātma is wonderful. Both are one and the same.
And I am what; miserable. I, the-miserable-I, should discover the oneness between
wonderful-jīvātma and wonderful-Paramātma and practice long-meditation, and in
the meditation I should abide in what; kṣētrajña-jīvātma; and while abiding who
am I; I-am-a-saṁsāri; the-saṁsāri-I by long association with asaṁsāri-kṣētrajña, I
will become what; slowly, slowly, slowly transformed like the pupa and caterpillar;

getting converted into what; butterfly. When it is in caterpillar form [when I say
caterpillar itself you should get fear] it looks so ugly – the four stages etc. we
studied in school - and when it enters the pupa-stage; that is called
nidhidhyāsanam and after sometime, caterpillar becomes beautiful butterfly. And
what is the pupa for me; kṣētrajña; and I should sit where, upon kṣētrajña; and get
gradually converted into what: miserable-saṁsāri-caterpillar to wonderful-
butterfly. This is a group of Advaitins; many vēdāntic-students still entertain this
notion that through long nidhidhyāsanam, I-the-saṁsāri will become liberated.
Śaṅkarācārya say this is the worst interpretation of vēdānta. Getting mōkṣa
through the process of nidhidhyāsanam is the worst interpretation of vēdānta.
Nidhidhyāsanam is not for getting mōkṣa; that is our mataṁ. Nidhidhyāsanam is
not for getting mōkṣa; nidhidhyāsanam is to remind myself I-need-not-get-mōkṣa;
I need not sit over kṣētrajña like the hen over the egg; why; because I-am-
kṣētrajñaḥ-myself. I need not become liberated; because I was, I am and I am ever
am liberated.
This is the most-worst interpretation; but this pūrva-pakṣi’s view looks like real-
vēdānta; what is that: that through meditation I will get liberated. Seeking mōkṣa
through meditation is the worst form of advaita-vēdānta. Śaṅkarācārya takes so
much pain in tattu samanvayāt sūtra-bhāṣyaṁ. We had that bhāṣyam for several-
days. Tat tu vritti-kāra mataṁ, vātta mataṁ; mimāmsaka-prābhākara mataṁ;
There is no question of seeking-liberation through meditation; meditation is to
negate the very seeking-of-liberation. Therefore, this is a very important
paragraph, which starts from idaṁ ca; idaṁ ca anyat pāṇḍityaṁ; there is another
group of advaitic scholars; they are all advaitins called ēkadēśi-mataṁ. And
unfortunately that is the popular one now.
So idaṁ ca; idaṁ refers to following one; anyat-pāṇḍityam another type of

unfortunate misinterpretation of advaitam. Kasyacit means of some misguided
Advaitins; that group is called ēkadēśi. Thereafter a dash. From astu inverted
comma starts and you should carefully note this is wrong-advaitam. He is quoting

the wrong-advaitam. Otherwise you will carefully take this for meditation. What
is that? Astu kṣētrajña Īśvaraḥ; ok let us accept kṣētrajña is Īśvara. Sākṣi is
Brahman. They will use the word sākṣi as though it is a third-entity; using the word
sākṣi as-a-third-entity is the worst form of advaitam, because sākṣi is who; I-am-
the-sākṣi is the approach; if a person carefully studies vēdānta and practices using
the word sākṣi as though it is someone who is there; who is deep-within anna-
māya; prāṇa-maya manō-maya kośa there is someone; Who is that someone; they
say he is sākṣi; he is sitting inside. Then you think that sākṣi is an entity within you
and sākṣi is not-in-you; once you think sākṣi is not-in-you, it is in me, you are the
worst-Vedantin. No doubt in initial classes you can start, but sooner you change
and remove the proposition ‘IN’ you are out of confusion and the confused-
misguided-Vedantin says I have got sākṣi inside. What is the pronoun; THAT Sākṣi.
That sākṣi is equal to what; Brahman. And he is wonderful. Look at this. Kṣētrajña,
the-inside-sākṣi is Brahman; ēvaṁ in the same manner, kṣētraṁ ca anyat the
body-mind-complex kṣētra is different from the sākṣi. Body-mind-complex is
kṣētraṁ; different from sākṣi. Therefore, there are three things kṣētraṁ,
kṣētrajñaḥ and Me. Kṣētraṁ is different; kṣētrajña is different. And who is the
kṣētraṁ? Kṣētrajñasya viṣayaḥ. This kṣētraṁ is the object of that sākṣi. Where is
that Sākṣi. He is inside. No doubt that sākṣi is wonderful. So kṣētraṁ is the object
of that Sākṣi. What about me? My story is ahaṁ tu saṁsāri. Many people are very
happy telling that. One is proud declare I am a saṁsāri. And what is my lot? sukhī
duḥkhī ca. I am now and then happy and very often unhappy. Looking at my face,
you can understand, what type of life is mine. And I have come to vēdānta; my aim
is saṁsāra-uparamaśca mama kartavyaḥ; I have to get out of the saṁsāra. And for
that what I should do? For that what should I do? Inside me there is someone.
Who is that? He is kṣētra-kṣētrajña-vijñānēna; I should understand kṣētraṁ and I
should also know other than kṣētraṁ; there is a sākṣi inside. Kṣētra-kṣētrajña-
vijñānēna I should know that there is a sākṣi inside me; and what should I do;
dhyānēna ca; thereafterwards I should meditate upon what; that aikyam between
that kṣētrajña and that Īśvara. Then one day I will be kṣētrajñam sākṣāt-kr̥ tvā; I will

have the sākṣātkāram of that kṣētrajña. Are you able to see what is the mistake
here. I have doubts. Therefore I have to have the sākṣātkāra of that kṣētrajña.
what does vēdānta say; that I am that kṣētrajña; why should I work for sākṣātkāra
of kṣētrajña. Sākṣātkāra when he uses the word, what we understand is direct-
realisation of that kṣētrajña. When will it come; by practicing dhyānam. I will have
direct realisation of that wonderful-kṣētrajña. Unfortunately there are many books
that talk about mystic-experience of Brahman they underwent. I want to talk about
a book. The book is full of red-letter words. Generally it is printed in black. And
there are certain areas where the author states that in the morning I was sitting in
meditation, gradually I lost all circumstances and got absorbed in nirvikalpaka-
samādhi came and a light came and the light went around the photo of my guru,
what is that; kṣētrajña. Therefore, it went around and thereafter it engulfed the
whooole room; I forgot everything; gradually the light receded. What happened?
Realisation.; kṣētrajña arrived kṣētrajña-engulfed; kṣētrajña-departed. And
those books are there and we think that kṣētrajña is something which has to come
and go; all the time upaniṣats want to say ‘who you are meditating is the
kṣētrajña’. Where is the sākṣātkāra other than claiming-I-am-kṣētrajñaḥ. And I am
not saṁsāri at all. For me saṁsāra-nivr̥ tti is not required; other than claiming,
there is no other mystic-experience involved. Mystic-experiences can take place;
but it has nothing to do with spirituality; it has nothing to do with Self-knowledge;
it has nothing to do with mōkṣa; all mystic-experiences come under events in
anātma; either external-anātma or internal-anātma, the mind. No event in anātma
has anything to do with claiming I-am-kṣētrajña. Instead of claiming, this person is
looking for sākṣātkāra as an event and not only that; after that event, he is
expecting what; mōkṣa. I have studied vēdānta and I have understood vēdānta. It
is all because I have a wonderful teacher. Hereafter I have to meditate, realise and
be muktaḥ. Śaṅkarācārya says this is the worst-vēdānta a person can imagine. That
is why we say it is very important portion. By tat-svarūpa-avasthānēna, abiding in
the kṣētrajña, the sentence should be connected the third line before. Svarūpa
avasthānēna saṁsāra-uparamaśca mama kartavyaḥ; after several days of

meditation; gradually the saṁsāra will become lesser, lesser and lesser and it will
gradually fade away. Now I will have one quarter of mōkṣa and then quarter of
mōkṣa; then two quarter of mōkṣa and there are some places they talk about
brahmavid; brahmavid-varaḥ, brahmavid-variyān, and brahmavid variṣṭaḥ; graded
jñānis; as you become a greater-jñāni you will have lesser saṁsāra. Greatest-jñāni
will have zero-saṁsāra. These are all the very popular vēdānta and Śaṅkarācārya
says this is the worst-vēdānta you can imagine. Now Śaṅkarācārya starts his
scolding. He presented the wrong-views held by others and now he is going to
scold those people, pull up them for that.
र्श्च एवं बुध्र्ते, र्श्च बोधर्नत, नासौ क्षेत्रज्ञः इनत । एवं मन्वानः र्ः सः पच्डितापिदः, संसारमोक्षर्ोः िास्त्रस्र् च अियवत्त्वं
करोमीनत;
yaśca ēvaṁ budhyatē, yaśca bōdhayati, nāsau kṣētrajٌaḥ iti | ēvaṁ manvānaḥ yaḥ
saḥ paṇḍitāpaśadaḥ, saṁsāramōkṣayōḥ śāstrasya ca arthavattvaṁ karōmīti;
In the second line ēvaṁ manvānaḥ; this person who thinks in this manner; so the
meditation-performer waiting for mōkṣa to happen after some mystic-experience;
ēvaṁ manvānaḥ; what is his thinking? Asau na kṣētrajñaḥ iti; he looks upon
himself as someone other than kṣētrajña and Īśvara, because he wants to realise
kṣētrajña. That means I am someone different; I have to have the realisation.
Therefore, I am not kṣētrajña; kṣētrajña is asaṁsāri but I am saṁsāri. Ēvam
manvānaḥ asau ‘na kṣētrajña iti’ and then look at the third line; three lines are
totally mixed-up and we will have to rearrange. Sānskrīt students will have to note;
others need not bother; but those who are interested in the Sānskrīt construction,
there are some possible confusion and therefore, we have to arrange it properly.
āsau na kṣētrajٌaḥ iti ēvaṁ manvānaḥ then go to the third line; saṁsāra
mōkṣayōḥ śāstrasya arthavattvaṁ karōmī iti ēvaṁ manvānaḥ. He has engaged in a
great service. And how does he want to serve; he wants to interpret vēdānta-
śāstram for public and that is his noble intention.

Saṁsāra mōkṣayōḥ he wants to validate saṁsāra, how, by saying you are now
saṁsāri. How long? Until mystic-experience comes you are saṁsāri. So saṁsāra he
wants to validate. Mōkṣa also he wants to validate; how; mōkṣa is an event; which
happens after the sākṣātkāra called mystic-experience. Thus clean cut-off mark.
Prior-mystic-experience, I am a saṁsāri; and post-mystic-experience I gain mukti.
Thus clean line-demarcation is there; mystic-experience is the demarcation; and
before that saṁsāra is real or unreal? Real-saṁsāra is there; afterwards real-
mōkṣa is there. This is his presentation.
So saṁsāra mōkṣayōḥ śāstrasya ca arthavattvaṁ; arthavattvaṁ means he wants

to validate both saṁsāra and mōkṣa; prior-to-mystic-experience and post-mystic-
experience-event and according to him who is he; not-kṣētrajña, he is someone
different-from-kṣētrajña who he wants to realise kṣētrajña and abide as kṣētrajña.
When you say I want to abide as kṣētrajña means now I am not kṣētrajña.
Afterwards I have to become kṣētrajña. That is the optimism. So asau kṣētrajñaḥ
na ēvaṁ manvānaḥ saṁsāra-mōkṣayōḥ śāstrasya ca arthavattvaṁ karōmī iti ēvaṁ
manvānaḥ; then yaḥ ca ēvaṁ budhyatē; whoever thinks in this manner; and not
only that; not only he is misguided, he goes on spreading this view to all others
also with the thinking that I am saving the humanity.
Somebody gave the example; nice example; a monkey went near the waters, river
waters; and there were some fish it seems and monkey plucked the fish from the
waters and dumped on the shore; and why are doing that; monkey says I want to
save fish from drowning. So like coast-guards; monkey wants to be the coast-
guard, the savior and wants to take away the fish; similarly, these people want to
be saviors of humanity and they want to interpret vēdānta and they prescribe this
sādhana and yaḥ ca bōdhayati, whoever teaching this widely, encouraging people
to work for mystic-experiences; saḥ he gives them a title paṇḍita-apaśadaḥ he
requires Noble prize for the worst-type of paṇḍitaḥ; there is a prize for the worst-
movies also; I don't know whether you are aware; there is a prize for best-movie
and also there is prize for worst-movie, worst-actor, etc. Śaṅkarācārya says if a

prize is to be given for paṇḍitā-apaśadaḥ; apaśadaḥ means the meanest-one; the

worst-one; the most-misguided-one; paṇḍitā-apaśadaḥ bhavati and therefore,
never, never fall into this trap; you need not become sākṣi; you need not meditate
on sākṣi; what you require is not becoming sākṣi; not-meditating-on-sākṣi; what
you require is claiming-I-am-sākṣi.
आत्महा स्वर्ं मूढः अन्र्ांश्च व्यामोहर्नत िास्त्राियसम्प्रदार्रनहतत्वात्, श्रुतहाननम् अश्रुतकपपनां च कुवयन् । तस्मात्
असम्प्रदार्नवत् सवयिास्त्रनवदनप मूखयवदे व उपेक्षणीर्ः ॥
ātmahā svayaṁ mūḍhaḥ anyāṁśca vyāmōhayati śāstrārthasampradāyarahitatvāt,

śrutahānim aśruta kalpanāṁ ca kurvan | tasmāt asampradāyavit sarvaśāstravidapi
mūrkhavadēva upēkṣaṇīyaḥ ||
Ātmahā, such a scholar is spiritually-destroying himself; because he is looking

forward an event which is really not there. Ātmahā means it he is spiritual-suicide;
not only he is spiritually-destroying himself but he destroys all others also. How
many people have been meditating, meditating, and asking: Why nothing is
happening? Nothing will happen.
Therefore, svayaṁ mūḍhaḥ; himself is confused and anyāṁśca vyāmōhayati, he

successfully confuses others also because the society is gullible; spirituality means
mysticism. They have equated spirituality and mysticism; mysticism exists but it
has no connection with spirituality. Spirituality is a clear-understanding as a fact
about myself, assisted by śāstra-pramāṇam; it has no link to mysticism at all;
therefore, he confuses by introducing mysticism in spirituality; anyān vyāmōhayati.
This is how Dayānanda Svāmiji translates this portion interestingly. svayaṁ-

confused anyān-confusayati. Manipravalam language he uses; Vyāmōhayati all
because of śāstrārtha-sampradāya-rahitatvāt, he did not come under proper guru
śiṣyā-parampara. If the guru comes under proper-parampara he will assist the
śiṣyā to claim the sākṣi in the class itself; he will never postpone that as a future
mystic-event at all. The śāstrārtha-sampradāya-rahitatvāt, he is missing the
tradition. Śrutahānim aśruta kalpanāṁ ca kurvan; he is missing the message of the

śāstram; and what is the message; sākṣi-is-not-in-Me; sākṣi-is-Me; śrutahānim

means dropping the real-message.
What is real-message is sākṣi-is-Me; and having missed the real-message he

presents the wrong-message aśruta-kalpanāṁ; aśruta means the wrong-message
he postulates; what is the wrong-message: is sākṣi-is-in-Me is the wrong-message.
Śrutahānim is missing the message sākṣi-is-Me, aśruta kalpanāṁ is postulating
the idea, sākṣi-is-in-Me; and once you say it-is-in-Me, in meditation you want to
confront that sākṣi. You will always look for the sākṣi’s-arrival. Aśruta kalpanāṁ ca
kurvan; kurvan vyāmōhayati. That we have to connect; tasmāt; therefore,
Śaṅkarācārya gives a warning: asampradāyavit, whoever does not have proper
sampradāya, the traditional-teaching, upēkṣaṇīyaḥ, however great that person
may be; however great a scholar that person may be; upēkṣaṇīyaḥ you can respect
that person as-a-person; you can do namaskāra also; but never become his
disciple.
Therefore, upēkṣaṇīyaḥ; he deserves namaskāra but he does not deserve to be a

teacher. And how should you avoid him; Mūrkhavad; mūrkhavad means like an
ignoramus; even though he is a scholar you should avoid him like you avoid an
illiterate-person. Here mūrkhaḥ means ajñaḥ.
Up to this is very very important; we have to note and regularly meditate on this;
so that we will not meditate for mystic-experiences to come.
So from idaṁ ca anyad onwards, up to upēkṣaṇīyaḥ; this bhāṣyaṁ-portion I

consider extremely-important for all the serious-vēdāntic-seekers and all those
people who are involved in meditation I am not condemning-meditation; practice-
meditation in the form of claiming-I-am nitya-muktaḥ

386 Verse 13.02
Page 310, bhāṣyam top line.
आत्महा स्वर्ं मूढः अन्र्ांश्च व्यामोहर्नत िास्त्राियसम्प्रदार्रनहतत्वात्, श्रुतहाननम् अश्रुतकपपनां च कुवयन् । तस्मात्
असम्प्रदार्नवत् सवयिास्त्रनवदनप मूखयवदे व उपेक्षणीर्ः ॥
ātmahā svayaṁ mūḍhaḥ anyāṁśca vyāmōhayati śāstrārthasampradāyarahitatvāt,

śrutahānim aśruta kalpanāṁ ca kurvan | tasmāt asampradāyavit sarvaśāstravidapi
mūrkhavadēva upēkṣaṇīyaḥ ||
Commenting upon the second verse of the thirteenth-chapter, Śaṅkarācārya

establishes that the message of the second-verse is kṣētrajña-Īśvara-aikyam;
jīvātma-Paramātma-aikyam; and during the time of ignorance, jīvātma-
Paramātma-bhēda is accepted; because at the time of ignorance, jīvātma is
mistaken as saṁsāri; and Paramātma is taken as asaṁsāri. And therefore, during
the stage of ignorance, jīvātma-Paramātma-bhēda is accepted. And through the
process of sādhana and jñānam when the superimposed-saṁsāra is removed
jīvātma-Paramātma-aikyam, the fact is discovered. Avidyā-avasthāyam-bhēdaḥ
vidyā-avasthāyam-abhēdaḥ.
And during avidyā-avastha, even though we accept the bhēda or difference, we

carefully add the difference is seeming-difference; but not factual-difference. But
the ignorant person take the seeming-difference as actual-difference. And a wise-
person discovers seeming-difference is seeming-difference only.
This Śaṅkarācārya established and afterwards he took up two incidental topics as a

corollary; one is jñāna-karma-samucchaya-kaṇḍanam; and thereafter he discussed
a pseudo-Vedantin who appears-to-be-Advaitin but who is not a real-Advaitin. And
what is his view; we saw that in the last class and it is very important; and

according to the pseudo-Advaitin, kṣētrajña and Īśvara are one and the same.
kṣētrajña-Īśvara-aikyam he accepts and therefore, he looks like Advaitin.
But thereafter he adds, kṣētrajña is within-me; and I-am-jīvaḥ. He does not say I-
am-kṣētrajña. He says I-am-jīvaḥ; and within-me there is kṣētrajña. Instead saying
I-am-kṣētrajña, he says I-am-jīvaḥ; and within me there is a kṣētrajña; and that
kṣētrajña and Īśvara are one and the same. And at present, I-am-a-jīvā; and
saṁsāri-jīvā. Thus he has a peculiar-philosophy: I-am-a-saṁsāri-jīvaḥ; within-me
there-is-asaṁsāri-kṣētrajñaḥ. Andhāt asaṁsāri-kṣētrajña is identical with Īśvara.
Are you able to understand the confusion? I hope you are not confused regarding
the confusion? I-am-a-saṁsāri-jīvaḥ; within-me there-is-asaṁsāri- kṣētrajñaḥ. And
that asaṁsāri-kṣētrajñaḥ and kṣētrajña-Īśvara are identical. What is my sādhana? I
have to know the kṣētrajña-Īśvara-aikyam.
And I should know kṣētrajña-is-asaṁsāri, identical with Īśvara. After knowing

asaṁsāri-kṣētrajña I have to meditate. Who am I? I am saṁsāri-jīvaḥ. I-the-
saṁsāri-jīvāḥ should meditate upon what; asaṁsāri-kṣētrajñaḥ. And gradually
meditating, brahmara-kīḍa-nyayēna; what happens; the saṁsāri-jīva will gradually
become asaṁsāri-kṣētrajña. Does it look right for you? If it is so, you are pūrva-
pakṣi all the time. It is a bad news for me.
So I-the-saṁsāri-jīvā, must meditate upon asaṁsāri-kṣētrajña; and gradually

through a process meditation, saṁsāri-jīva should become asaṁsāri-kṣētrajña
through a process of transformation.
And Śaṅkarācārya’s blood pressure increases hearing this. He asks what type of
student you are; if by a process of transformation, you become kṣētrajña,
becoming kṣētrajña is not jñāna-phalam, it will become a karma-phalam.
Meditation will become a karma; meditation will become a process; and through
the process you bring about what; a modification; in technical language it will
become vikāra-rūpaṁ-karma. Karma-phalam four types we have seen; āptiḥ,
utpattiḥ, samsakāraḥ and vikāraḥ iti caturvidam karma-phalam. And if you

transform into kṣētrajña; it will become one of the karma-phalams; where one is
modified into another. And Śaṅkarācārya says if jīva modifies to become kṣētrajña;
that karma-phalam will be nityam or anityam? Any karma-phalam is anityam. It
can never be a mōkṣa.
Therefore note: jīvātma does not become kṣētrajña. Jīvā should never become
kṣētrajña. Jīvā should understand, I-need-not-become-kṣētrajña. Jīvā need not
meditate to become kṣētrajña. Jīvā should meditate and claim that I need not
become kṣētrajñaḥ; why, because I happens to be kṣētrajña myself all the time;
therefore, I-am-never-a-saṁsāri; this understanding alone vēdānta talks about;
vēdānta never expects any transformation. Because transformation is karma-
phalam; we are not interested in such a transformation. Therefore, Śaṅkarācārya
strongly condemned whoever talks about transformation, is a confused-vēdānti.
He uses a very strong words; Ātmahā; he is the destroyer of the real-Ātma which
he is ignorant of. Svayaṁ mūḍhaḥ; he is confused and anyān-vyāmōhayati he talks
about becoming-Brahman; vēdānta never talks about becoming-Brahman because
'Tat tvāṁ asi', is the mahā-vākyam; mahā-vākyam never says you will become
Brahman; Tat tvam bhaviṣyati is not said; 'Tat tvāṁ asi', present tense is used;
where is the question of any transformation.
Then what is nidhidhyāsanam? Nidhidhyāsanam is not meant for transformation.

Nidhidhyāsanam is to remove the misconception that transformation is required.
See whether you are understanding? Nidhidhyāsana is meant to eliminate the
habitual-notion that transformation is required. Therefore, what should be the
meditation? ‘Transformation-is-not-required; I-am-already-muktaḥ’.
Then the paramānanda-śiṣyā will ask: if I practice this, will I be transformed?

Therefore, meditation is not meant for transformation; meditation is meant for
eliminating the misconception that transformation is required. The truth is; no
transformation is required; I am free as I am. And what is the meaning of the
word-I. I refer to neither body nor the mind; I mean Ātma. Body requires

transformation. Do whatever is required. Body may require more fitness; do

whatever is required. Body requires transformation; mind may require more
fitness; do whatever is required. Body requires transformation; mind requires the
transformation; you don't require any transformation; because you are avikriyaḥ,
nirvikāraḥ. That I have to claim; that is the only thing required.
And any other form of teaching is asampradāyaraḥ. Tasmāt asampradāyavit. A

person who does not know the sampradāya, sarva-śāstravid-api, even if he is an
expert in tarka mīmāṁsā vyakaraṇam sāṅkhya yōga Buddhism Jainism even if he
is the greatest scholar; don't approach him because he will confuse you.
In fact, whoever postpones mōkṣa is non-traditional. That is one-line-sampradāya;

whoever postpones mōkṣa is asampradāyavit. Postponement must be consistently
negated. That is sampradāya. Favoring postponement is asampradāya; dismissing-
postponement is sampradāya. So whoever postpones mōkṣa, sarvaśāstravidapi
mūrkhavad; mūrkha here means ajñāni. Ajñānivad ēva upēkṣaṇīyaḥ. Do
namaskāra to him; do not criticise him; but do not become his disciple. Up to this
we saw in the last class two weeks before.
र्िूक्तम् ‘ईश्वरस्र् क्षेत्रज्ञैकत्वे संसाररत्वं प्राप्नोनत, क्षेत्रज्ञानां च ईश्वरैकत्वे संसाररणः अभावात् संसाराभावप्रसङ् गः’ इनत, एतौ
दोिौ प्रत्र्ुक्तौ ‘नवद्यानवद्यर्ोः वैलक्षडर्ाभ्र्ुपगमात्’ इनत ।
yattūktam ‘īśvarasya kṣētrajٌaikatvē saṁsāritvaṁ prāpnōti, kṣētrajñānāṁ

ٌ ca
īśvaraikatvē saṁsāriṇaḥ abhāvāt saṁsārābhāvaprasaṅgaḥ’ iti, ētau dōṣau
pratyuktau ‘vidyāvidyāyōḥ vailakṣaṇyābhyupagamāt’ iti |
Now Śaṅkarācārya reminds the pūrva-pakṣi the two questions he asked before;
then Śaṅkarācārya says the answer is given by the present discussion itself. The
answer is indirectly given; you have to only understand appropriately.
And what was the two questions raised before? Page No.300, 2nd paragraph. What
are they? The pūrva-pakṣi took the equation; and raised the question; the equation
was jīvātma is equal to Paramātma. And then he said jīvātma is saṁsāri; everybody
admits. That is why he has come to the class. That’s why he has become a spiritual-

seeker, because he takes himself to be a saṁsāri. Jīvātma is saṁsāri; Paramātma

everybody understands as asaṁsāri. Jīvātma is saṁsāri and Paramātma is
asaṁsāri. Now he applied the equation in two different ways. If you remember,
jīvātma is equal to Paramātma according to Advaitin. Paramātma is asaṁsāri. And
therefore, jīvātma also will become asaṁsāri. Jīvātma is equal to Paramātma;
Paramātma is asaṁsāri; that means in your mataṁ, jīvātma himself becomes
asaṁsāri. And if jīvātma is asaṁsāri all the śāstrams will become redundant.
In this aikya-vāda, all the śāstrams will become redundant; why jīvātma is
asaṁsāri. This is one dōṣaḥ.
And the second dōṣaḥ is applying from the other side. Paramātma is jīvātma;
jīvātma is saṁsāri. Therefore, Paramātma is saṁsāri. And if Paramātma is saṁsāri,
Paramātma will lose its Īśvara-status itself and Paramātma will no more be the
Paramātma; therefore, Īśvarasya-Īśvaratvam ēva gacchati; there will be no Īśvara.
In the second option, Īśvara will not be there. Īśvara abhāva-prasaṅgaḥ.
In the first option śāstra-vaiyartha-prasaṅgaḥ. In the second option Īśvara-abhāva-

prasaṅgaḥ. This was the question and what was the answer. Śaṅkarācārya says by
talking about two stages, we have solved the problem. What are the two stages?
Avidyā-avastha and vidyā-avastha.
Avidyā-avasthāyam jīvātma-Paramātma-bhēdaḥ asti. And what type of bhēda; it is

seeming-bhēda or real-bhēda? Bhēda is very much there; seeming-bhēda is very
much there. But avidyā-avasthāyam, the ignorant person does not know that
seeming-bhēda is seeming-bhēda. Therefore, for him it is real-bhēda. Avidyā-
avasthāyam, for the ignorant person, the difference is real-difference; but we
should add for him it is the real-difference even though it is seeming-difference
only. Therefore, at that time śāstram will be useful or not; śāstram will be very very
useful during avidyā-avastha. And by the study of śāstram, he will come to what:
from avidyā-avastha to vidyā-avastha, to knowledge.

From avidyā he will come to knowledge. And once he comes to knowledge, what
will happen to the bhēda; we do not say the difference will go, why, because there
was no difference to go. At the time of knowledge, difference will not go; but he
will understand the seeming-difference as seeming-difference, instead of actual-
difference. Once I understand seeming-difference is seeming-difference; what is
my wisdom; I know jīvātma and Paramātma are all-the-time one and the same
only; during-the-time-of-ignorance, there was seeming-difference; that is gone
now, on gaining jñānam. Therefore, śāstram is very useful and Īśvara is there or
not; avidyā-avasthāyam, a separate Īśvara, asaṁsāri-Īśvara is there; a separate-
jīvā, saṁsāri-jīva is there; their difference is also there; but all of them ‘seeming’ at
the time of avidyā. Therefore, there is no problem at all. That is what is said here.
‘Yattūktam [Page 300, 2nd paragraph, what the pūrva-pakṣi said] ‘īśvarasya
kṣētrajña ēkatvē’ so in the case of oneness; saṁsāritvam prāpnōti; Īśvara also will
become a saṁsāri; Īśvara-abhāva-prasaṅga-dōṣaḥ you talked about; i.e., dōṣaḥ
number-one; kṣētrajñanām ca Īśvara-ēkatvē saṁsāriṇaḥ abhāvāt; or looking at the
equation from another angle, saṁsāri-jīva himself will not be there; and saṁsāra-
abhāva-prasaṅgaḥ; saṁsāra also will not be there; that you have to add śāstra-
vaiyartha-prasaṅgaḥ all the sādhanas will become redundant.
And we have very successfully answered how; ētau dōṣau, both these dōṣas and
the two questions raised by the pūrva-pakṣi. Pratyuktau, there is a printing mistake
in the Ghorakpur edition; prayuktau is there; it should be pratyuktau, ta and ya;
means answered / replied. These questions have been already answered. How?
‘vidyā-vidyāyōḥ vailakṣaṇya-abhyupagamāt’ by talking about two stages of
ajñānam and jñānam; ajñāna-kālē-bhēdaḥ, jñāna-kālē-abhēdaḥ; we have solved
the problem. Otherwise, another language we use is vyavahārika-pāramārthika—
bhēdāt; vyavahārika-dr̥ ṣṭyā-bhēdaḥ and pāramārthika-dr̥ ṣṭyā-abhēdaḥ. Ajñāni-
dr̥ ṣṭyā-bhēdaḥ and jñāni-dr̥ ṣṭyā-abhēdaḥ. Jñāni always has pāramārthika-dr̥ ṣṭi
only. He does not have vyavahārika dr̥ ṣṭi because he knows vyavahārikam is
mithya. That itself Śaṅkarācārya explains.

किम्? अनवद्यापररकच्पपतदोिेण तनद्विर्ं वस्तु पारमार्िंकं न ुरर्तीनत । तिा च दृष्टान्तः दर्िंतः — मरीचर्म्भसा ऊिरदे िो
न पङ् कीनिर्ते इनत । संसाररणः अभावात् संसाराभावप्रसङ् गदोिोऽनप संसारसंसाररणोः अनवद्याकच्पपतत्वोपपत्त्र्ा प्रत्र्ुक्तः ॥
kathaṁ? avidyāparikalpitadōṣēṇa tadviṣayaṁ vastu pāramārthikaṁ na duṣyatīti |

tathā ca dr̥ṣṭāntaḥ darśitaḥ — marīcyambhasā ūṣaradēśō na paṅkīkriyatē iti |
saṁsāriṇaḥ abhāvāt saṁsārābhāvaprasaṅgadōṣō:'pi saṁsārasaṁsāriṇōḥ
avidyākalpitatvōpapattyā pratyuktaḥ ||
Kathaṁ? kathaṁ means how the stages of ignorance and jñānam will solve this
problem he explains. Avidyā-parikalpita-dōṣēṇa, during ignorance, because of
ignorance, jīva is mistaken as saṁsāri; therefore, temporarily, jīvātma appears as
saṁsāri. But even when he appears as a saṁsāri, jīvātma continues to be what:
Paramātma only. Therefore, tad-viṣayaṁ, the superimposed-saṁsāra
pāramārthikaṁ vasthu na duṣyati. It does not affect the jīvātma because of the
imagined-saṁsāra. And therefore, what happens; even at the time of avidyā,
jīvātma continues to be what; Paramātma; therefore, aikyam is always a fact.
During saṁsāra also, aikyam is a fact. Because saṁsāra does not disturb the
aikyam.
Tathā ca dr̥ ṣṭāntaḥ darśitaḥ, the example was shown; what is that? —
marīcyambhasā ūṣaradēśaḥ na paṅkīkriyatē, because of mirage-waters, the dry
desert does not get wet at all. Therefore, even when the student cries I am a
saṁsāri, the crying-student is saṁsāri or asaṁsāri? Asaṁsāri only. So
marīcyambhasā, the mirage-waters ūṣaradēśaḥ na paṅkīkriyatē, paṅkīkriyatē
means not wet by the mirage-waters. That is why guru is not too much disturbed.
Even when the śiṣya cries, guru will not take it seriously, because guru knows that
it will be alright after some time. That is why they say showing compassion to a
person who is suffering from non-existent problem is more difficult. When the
suffering is real, compassion can come; when it is not there, showing compassion
requires extra effort. Guru manages to show that compassion, with a smile inside.
But inside only. Prahasan iva Bhārata. Aśōcyān anvaśōcastvaṁ; aśōcyān anvaśōcaḥ
tvaṁ; this is problem number-one; problem number-two; saṁsāriṇaḥ abhāvāt

saṁsārā-abhāva-prasaṅga-dōṣaḥ: because in the absence of saṁsāri, saṁsāra will

not be there; therefore, śāstra will become redundant. That dōṣaḥ you said is
there. Doṣaḥ api saṁsāra-saṁsāriṇōḥ avidyā-kalpita-upapattya, even though
saṁsāra is not there; actually, there is an imaginary-saṁsāra and śāstra is useful
to remove imaginary-saṁsāra. Śāstra is not useful to remove actual-saṁsāra;
śāstra is very useful to remove the imaginary-saṁsāra. Iti pratyuktaḥ, this has
been answered.
And then a person may ask why we should remove imaginary-saṁsāra. If you ask
such a question, what is our answer? Imaginary-saṁsāra is not an imaginary-
saṁsāra at the time of imagination. Imaginary-saṁsāra is not an imaginary-
saṁsāra at the time of imagination. Therefore, imaginary-saṁsāra is factual-
saṁsāra for the imagining-person. Imaginary-saṁsāra is factual-saṁsāra for, not
the guru, the imagining-person. Therefore, guru has to remove the imaginary-
saṁsāra. Therefore, he takes all the efforts; to remove the saṁsāra, which is
imaginary for the guru, but factual for the disciple. I hope it is clear. So here also
the printing mistake is there. Prayuktaḥ is there; you have to make it pratyuktaḥ
ननु अनवद्यावत्त्वमेव क्षेत्रज्ञस्र् संसाररत्वदोिः । तत्कृतं च सुन्खत्वुःन्खत्वादद प्रत्र्क्षम् उपलभ्र्ते
nanu avidyāvattvamēva kṣētrajٌasya saṁsāritvadōṣaḥ | tatkr̥taṁ ca

sukhitvaduḥkhitvādi pratyakṣam upalabhyatē iti cēt,
Here Śaṅkarācārya takes a topic which he has discussed before. That being a
technical and subtlest-topic; he brings the topic once again for reinforcing the
teaching. And that topic is; if kṣētrajña, the jīvātma who is really a kṣētrajñaḥ, is
imagining I-am-a-jīvātma; forgetting I-am-kṣētrajñaḥ; I-am-imagining-I-am-a-
jīvātma and I-am-suffering. That means I am able to imagine; because what
reason; of the superimposition of ajñānam only. Because there is no question of
mistaking myself to be a saṁsāri unless I have got ignorance; that means
kṣētrajña-the-jīvātma has got ignorance; Paramātma does not have that

ignorance; that means there is a difference between jīvātma and Paramātma.

What is that difference? The difference is jīvātma has got ignorance and
Paramātma has got no ignorance; because Paramātma does not mistake himself
to be jīvātma. This jīvātma has mistaken himself as jīvātma; instead of knowing
that I-am-Paramātma. That means jīvātma has got ajñānam-problem and
Paramātma has no ajñānam-problem. Therefore, there is a difference; avidyā-
sahitaḥ (endowed with) is jīvātma; avidyā-rahitaḥ is Paramātma. Do you accept this
difference? When this difference is there, how can you talk about the aikyam? This
was discussed before. Page 303; 2nd para end from the bottom.
So several answers can be given but Śaṅkarācārya take one particular approach.
That approach is avidyā does not belong to the jīvātma; just as Paramātma is free
from avidyā, jīvātma also does not have avidyā.
And for that, in that particular portion previous-discussion, Śaṅkarācārya gave four
logical reasons. In page 304 we saw four logical reasons he gave.
I will just enumerate; one reason is avidyā being a dōṣaḥ , a defect; dōṣavatvāt; is
one reason.
The second reason is avidyāyaḥ dr̥ śyatvāt is the second reason.
Third reason is avidyāyaḥ anityatvāt. I am not going to elaborate. Refer to the

comments on 3.04 of Gīta bhāṣyam. Avidyāyaḥ dr̥ śyatvāt; avidyāyaḥ dōṣavatvāt;
avidyāyaḥ anityatvāt; fourth one Ātmanaḥ asaṅgatvāt. In all cases we find
ātmanaḥ asaṅgatvāt. You should not say avidyāyaḥ asaṅgatvāt; ātmanaḥ
asaṅgatvāt four-logical reasons he gave. One or those four. Now Śaṅkarācārya
wants to focus on the second-logical-reason and he wants to discuss a few more
points in that.
What is the logical-second-reason? Avidyāyaḥ dr̥ śyatvāt. Ignorance is an object-of-

experience, why, because you say I-am-ignorant. Whoever says I-am-ignorant, he
must be aware-of-ignorance or not? Whether it is right or not, he cannot say I-am--

ignorant unless he is aware-of-ignorance. Śaṅkarācārya says if ignorance-is—

awared-, it is an-object; and I-the-observer, am-the-subject and therefore, object
cannot be identical with the subject and object cannot belong to the subject also.
Therefore, avidyā does not belong to the Ātma. Then avidyā belongs to what? It
belongs to antaḥkaraṇam only; avidyā belongs to the mind and what are we
doing? Just as the emotions-of-the-mind we are taking on to ourselves, ignorance-
of-the-mind also we are taking on to ourselves. Remember, when the mind is
disturbed, I don't say the mind-is -disturbed. What do I say? I say I-am-disturbed.
Even though mind-is-an-object-of-experience, disturbance-is-also-an-object-of-
experience, the disturbance which is an object belongs to the mind which is an-
object; disturbance is an attributive-object; mind is a substance-object; attribute is
also an object; substance is also an object; what is the substance; mind is the
substance; what is the attribute; disturbance is the attribute.
Now the substance and attribute both of them are object only; what do I do; the
objective-attribute which belong to the object-mind; I am taking on to-the-subject;
and instead saying I am aware of the disturbed-mind; instead of saying I am aware
of the disturbed-mind, I say I-am-disturbed. The emotions I transfer to myself;
ignorance also is an attribute of the mind only. And what am I doing; the
ignorance which belongs to the mind; I transfer to I, the, observer; therefore,
instead of saying mind-is-ignorant, what do I say; I say I am-ignorant.
What is the fact? I-am-the-witness-of-the-ignorant-mind; I-myself-am-not-

ignorant. And after studying let us assume the mind-becomes-wise. Mind-
becomes-wise, let us assume. Then I become what; I-become-the-witness-of-the-
wise-mind; wisdom also do not belong to me; and that is why in Manīṣāpañcakam
brahmaiva na brahmavid; I-am-not-even-the-knower-of-Brahman; mind-is-the-
knower; mind-was-ignorant; mind-has-become-knower; I am neither the-ignorant-
mind nor am I-knowledgeable-mind. Then who am I? I am the-sākṣi. This is going
to be an interesting discussion. For that pūrva-pakṣi is introduced.

Nanu avidyāvattvamēva kṣētrajٌasya saṁsāritvadōṣaḥ pūrva-pakṣi thinks ignorance

belongs to jīvātma and therefore, that is a dōṣaḥ. Avidyā sahitatvam is a dōṣaḥ.
Śaṅkarācārya uses the word avidyā-vattvam means avidyā-sahitatvam is the
dōṣaḥ. Tatkr̥ taṁ sukhitvaduḥkhitvādi ca, not only jīvātma has got ignorance;
because of ignorance whatever miseries are there; those miseries also
experienced by jīvātma. Tatkr̥ taṁ means avidyā-kr̥ taṁ, the products of ignorance;
and what are the products; duḥkhitvādi; I am duḥkhi; I am sukhi; I am rāgi, I am
dvēṣi etc. All those dōṣas, pratyakṣam upalabhyatē it is directly experienced. That
is what vēdānta; it is very funny; everybody says I-experience-sorrow; therefore, I-
am-sorrowful. Everybody says I-experience-sorrow; therefore, I-am-sorrowful.
Vēdānta only boldly says you-experience sorrow; therefore, you are sorrowless.
Vēdāntins state this and holds on to this till the end. Let one billion people come
and shout as in the Parliament; one billion opposition party members come and
challenge Advaitin; Advaitin continue to repeat; you experience sorrow therefore,
you are sorrowless. This is going to be message; you-experience-ignorance;
therefore, you are free-from-ignorance. But the stupid pūrva-pakṣi argues; we
experience sorrow therefore, we are sorrowful.
Therefore, pratyakṣam upalabhyatē. I am sad, Svāmiji; but you say I am ānanda-

svarūpa. I feel like punching your nose and make you sad so that you understand
what is our sadness. I say I am sad and you say I am not sad. Vēdānta is really
funny. pratyakṣam upalabhyatē I am experiencing sorrow. This is pūrva-pakṣa.
Now siddhāntā will refute the charge.
न; ज्ञेर्स्र् क्षेत्रधमयत्वात्, ज्ञातुःक्षेत्रज्ञस्र् तत्कृतदोिानुपपिेः ।
na; jٌñēyasya kṣētradharmatvāt, jٌātuḥ kṣētrajٌasya tatkr̥ta dōṣānupapattēḥ
Śaṅkarācārya gives a very elaborate answer. This is saṅkṣēpa-uttaram. As I said,

the argument here is two fundamental-principles of vēdānta on which the entire
advaita is built up; these two fundamental-principles you should never forget; I

have quoted this several times; and I am going to deliberately repeat it and remind
you in this context.
What is the first principle? I-the-experiencer am different from whatever-I-

experience. Subject is always subject; object is always object; subject can never
become object; object can never become subject. Kṣētrajñaḥ ēva kṣētrajñaḥ ēva;
kṣētraṁ kṣētraṁ ēva; Ātma ātmaiva, anātma anātmāiva; there is no question of
one becoming the other. Experiencer is different from-experienced.
Now the second and more-powerful and more-important and more-applicable-

principle is all experienced-attributes; belong to experienced-object; and never
to the-experiencer-subject. This is the second observation.
Then there is a third aside-point which tarka śāstra talks about which we always
take for granted, but it is very important. That is a substance and an attribute can
never be separated because an attribute can never exist without the subject
independently. It is because the attribute cannot exist independently; if the
attribute can exist independently, it is no more an attribute, it becomes a
substance. Therefore, the tallness-of-a-person can never be separated and
imagine a person is very tall; another person is very short; if the attribute can be
separated, you can pluck the tallness from the tall-person and you can give it to
the short-person. Imagine a person is overweight; and another person is
underweight; then you can separate the weight and give to the lean man. There is
no gym is necessary. Constantly what the family members do? distribute weight.
You can give money etc. because they are all substance. Attribute and substance
are always inseparable. This is another principle or a corollary. If you want to add it
as a third one also, I do not mind.
Fourth principle also as a corollary. Either corollary or fourth. Since attribute and
substance can never be separated, experience-of-attributes always includes
experience-of-the-substance-also. Since attribute and substance can never be
separated; experience-of-the-attribute will include experience-of-the-substance-

also; therefore, you always experience the-substance-and-attribute-together; or

you don't experience both of them. Either you experience both of them together;
or you don't experience both of them. There is no question of experiencing only
one of the two. I experience only the colour; but not the coloured-substance. You
experience the orange but not the cloth you cannot say. You experience orange
colour and the cloth together.
Therefore, substance and attributes are experienced together; or never

experienced at all. Based on these four principles, Śaṅkarācārya will establish
avidyā is an attribute-belonging-to-the mind; never-to-the-Ātma. This is going to
be our thesis. The details of which we will see in the next class.

387 Verse 13.02
Page 310, bhāṣyam last 2 paragraphs at the bottom.
ननु अनवद्यावत्त्वमेव क्षेत्रज्ञस्र् संसाररत्वदोिः । तत्कृतं च सुन्खत्वुःन्खत्वादद प्रत्र्क्षम् उपलभ्र्ते इनत चेत्, न; ज्ञेर्स्र्
क्षेत्रधमयत्वात्, ज्ञातुःक्षेत्रज्ञस्र् तत्कृतदोिानुपपिेः ।
nanu avidyāvattvamēva kṣētrajñasya saṁsāritvadōṣaḥ | tatkr̥taṁ ca

sukhitvaduḥkhitvādi pratyakṣam upalabhyatē iti cēt, na; jñēyasya
kṣētradharmatvāt, jñātuḥkṣētrajñasya tatkr̥tadōṣānupapattēḥ |
In this particular portion Śaṅkarācārya once again discusses the topic of avidyā; to
find out avidyā belongs to jīvātma or not. This discussion comes because the
pūrva-pakṣi argues jīvātma is associated with avidyā; because jīvātma is ignorant.
And Advaitin himself accepts that jīvātma is ignorant; and that is why jīvātma
mistakes itself and be a saṁsāri. If jīvātma is superimposing saṁsāra upon itself,
superimposition is always caused by what; avidyā. Therefore, Advaitin himself
accepts that jīvātma is ignorant. And therefore, you have to make a difference
between jīvātma and Paramātma. Jīvātma is avidyāvān because he superimposes
saṁsāra on himself and Paramātma is avidyā-rahita because Paramātma never
superimpose saṁsāra on himself. Therefore, avidyā-sahitatva, avidyā-rahitatva
rūpa-bhēdaḥ, jīvātma-Paramātmanōḥ asti. And therefore, their aikyam cannot be
accepted. And therefore, the topic of avidyā comes for discussion. And as I said in
the last class, this topic has been already discussed in page number 303, 2nd
paragraph bottom onwards [Gīta press Gīta-bhāṣyaṁ] and there Śaṅkarācārya
established avidyā does not belong to jīvātma; avidyā belongs to antaḥkaraṇam.
And there he focused on the point that avidyā belongs to antaḥkaraṇam alone.
And for that he gave four reasons. One reason I told in the last class; I am

repeating avidyāyaḥ-dōṣatvāt. Since avidyā is dōṣam, dōṣaḥ always belongs to

karaṇam only.
Therefore, dōṣatvāt antaḥkaraṇa niṣṭa; second reason is avidyāyaḥ dr̥ śyatvāt

antaḥkaraṇa niṣṭa; it is an object of experience; the third one is
avidyāyaḥanityatvat; it belong to anitya-antaḥkaraṇam; and the finally Ātmanaḥ-
asaṅgatvāt; Ātma being asaṅga, it cannot have connection with avidyā. Therefore,
it is in the antaḥkaraṇam. Thus four arguments were given there. And there the
focus was in establishing avidyā belongs to antaḥkaraṇam.
Now here the same discussion is restarted with a slight difference in emphasis;
here pūrva-pakṣi has again raised the question; avidyā belongs to jīvātma.
And Śaṅkarācārya discusses the same topic once again; pointing out avidyā does
not belong to jīvātma. And here he is using the argument borrowed from the
previous discussion; in the previous discussion four arguments were given; there
the second-argument is being brought here.
What is the second-argument? Avidyāyaḥ-dr̥ śyatvāt. And even though dr̥ śyatvāt
argument is repeated the emphasis is slightly changed here. There the emphasis is
since avidyā is dr̥ śyam, it belongs to antaḥkaraṇam which is dr̥ śyam. Dr̥ śya-avidyā
dr̥ śya-antaḥkaraṇa niṣṭa bhavati. So thus it belongs to antaḥkaraṇam is the
emphasis there. But here Śaṅkarācārya is not particular to say that it belongs to
antaḥkaraṇam. There he does not want to emphasize; but he wants to emphasize
it does not belong to Ātma, because it is dr̥ śyam and Ātma is dr̥ ṣṭā; dr̥ śyam is
object; dr̥ ṣṭa is subject; and therefore, subject does not have avidyā. Thus he is
more interested in saving the Ātma from avidyā. He does not bother whether you
put avidyā in antaḥkaraṇam or elsewhere; you can put avidyā anywhere including
the neighbour’s compound. We are not particular where you put avidyā. That is
the difference here. we are not particular where you put avidyā. We are particular
in what; not associating avidyā with the jīvātma. That is going to be the emphasis

here. And for this emphasis four principles we are going to use, which I introduced
in the last class; being important I deliberately repeating those four principles.
The first principle is any-object experienced-object is different from the

experiencer-subject. ghaṭa dr̥ ṣṭā, ghaṭāt bhinnaḥ. Vākya-vritti logic. dr̥ ṣṭā, ghaṭāt
bhinnaḥ. This is the principle one.
The second principle is experienced-attributes belong to experienced-object; and

never to the experiencer-subject.
The third and fourth which I have added newly; they are more to explain the
second principle.
The third principle is attributes-can-never-be-separated-from-the- substances.

Tallness cannot be separated from the tall-person. You cannot pluck the tallness
and keep it elsewhere. Therefore, this is tarka śāstra logic; dr̥ vya guṇayōḥ
samavāya saṁbandaḥ, nitya-saṁbandaḥ. Substance and attributes have always
permanent-connection; why because if the attributes are separated from the
substance, the attributes cannot exist; because attributes do not have
independent-existence. And since attributes cannot have independent-existence
they cannot be separated from the substance and for the sake of argument if you
separate, it will die a natural death. It is the third principle to support the second
principle.
The fourth principle is: since substance and attributes cannot be separated,
experience of the attribute will always will include the experience of the substance
also.
And therefore, only we come to the second principle. What is the second-principle?
Since substance and attribute will have to be always experienced-together, if the
attributes are objects, then the substance also must be [see whether you are
understanding!] since the substance and attributes will have to be always
experienced together, if attributes are objects, since the substances must also be

objects only; because they must be always-experienced-together. After applying

the third and the fourth principle only, we have to come to the second-principle
that experienced-attributes always will belong to experienced-object because
object and attributes cannot be separated. And therefore, the unique argument of
vēdānta is, if any attribute you talk about, any blessed-attribute you talk about, we
ask the question is it known or unknown. You cannot say it is unknown; why, the
very fact you talk about it; it is known and once you accept it is known-attribute,
then it must belong to a known-object. If all known-attributes belong to known-
objects, then the subject cannot have any attribute; Ātma-nirguṇaḥ. We will finish
the argument in two steps. It is checkmate.
Then you have only argument; the Ātma has got unknown-attribute you have to
argue. You cannot talk about unknown-attributes to Ātma because whatever is
unknown is non-existent because to prove existence it has to be known.
These are some of the arguments we are going to use in this portion. It is very
beautiful; a little bit subtle, but very beautiful and important section. In the entire
Bhagavad Gīta we get this unique topic; even in the upaniṣats in my remembrance,
nowhere else this topic is discussed but here we get a unique topic. Here we saw
the last paragraph which is the answer in nutshell. The rest of the portion is
elaboration.
And what is the answer in nutshell. Avidyā being an experienced-attribute, it

cannot belong to experiencer-Ātma. jñēyasya kṣētra-dharmatvāt, jñatuḥ
kṣētrajٌasya tat-kr̥ ta-dōṣa-anupapattēḥ any jñēyaṁ. In this context avidyā.
kṣētradharmatvāt, it belongs to kṣētraṁ; here kṣētraṁ is antaḥkaraṇam;
therefore, jñatuḥ kṣētrajñasya, for the kṣētrajña-the-experiencer, tat-kr̥ ta-dōṣa-
anupapattēḥ no dōṣa connected with that avidyā will be there for Ātma. Avidyā-
kr̥ ta-dōṣa-anupapattēḥ.
And another aside point you have to remember is: in this discussion throughout,
avidyā is also treated as an attribute; and the reason for treating avidyā as an

attribute as dharma or a guṇa is just as any attribute cannot exist independently,

ignorance also cannot exist independently. Always ignorance belongs to some
cētana-tattvam. You cannot there is ignorance sitting on the chair. Ignorance
always exists in an ignorant-entity. Avidyāyāḥ svatantra sattā abhāvāt. Since it
cannot have independent existence, avidyā also is treated as an attribute and
dharmaḥ or guṇāḥ; throughout this portion; and Śaṅkarācārya’s contention is
avidyā guṇāḥ belongs to antaḥkaraṇa-dravyam. Avidyā- guṇāḥ cannot belong to
nirguṇa-kṣētrajñaḥ. That is why we never treat Ātma as a dravyam. In tarka-śāstra
a dravyam, substance, can be called substance only when it has an attribute; we
say Ātma does not come under a dravyam because it does not have an attribute.
Nirguṇa dravyam is oxymoron; it does not exist. We have to apply our mind a lot in
this portion.
Page 311
र्ावत् नकच्चचत् क्षेत्रज्ञस्र् दोिजातम् अनवद्यमानम् आसचजर्शस, तस्र् ज्ञेर्त्वोपपिेः क्षेत्रधमयत्वमेव, नक्षेत्रज्ञधमयत्वम् । न च
तेन क्षेत्रज्ञः ुरर्नत, ज्ञेर्ेन ज्ञातुः संसगायनुपपिेः ।
yāvat kiٌcit kṣētrajñasya

ٌ dōṣajātam avidyāmānam āsaٌjayasi, tasya jñēyatvōpapattēḥ
ٌ
kṣētra dharmatvam ēva, na kṣētrajña ٌ dharmatvam | na ca tēna kṣētrajñaḥ
ٌ duṣyati,
jñēyēna
ٌ jٌātuḥ saṁsargānupapattēḥ | yadi hi saṁsargaḥ syāt, jñēyatvam
ٌ ēva
nōpapadyēta |
So these four principles are derived from these portions of the bhāṣyaṁ only. So
yavat kiñcit dōṣa jātaṁ; whatever dōṣaḥ or evil or deficiency you attribute to
kṣētrajña, the Ātma, they are all mistaken-attributions.
Why the pūrva-pakṣi attributes deficiency to kṣētrajña the jīvātma, pūrva-pakṣi

wants to attribute dōṣam to jīvātma, why, then only you can say Paramātma is
great; jīvātma has got problems; therefore, dāsōham you should say; never you
say sōham. Why you should say dāsōham; Paramātma is full of virtues and you are
full of vices; he is virtuous; and you are vicious; why should you say dāsōham and

therefore, you cannot be identical. With this intention, the pūrva-pakṣi is always
interested /committed to say you are full of dōṣam.
Śaṅkarācārya says whatever dōṣam you attribute; I will say they don't belong to
me. Therefore, he says yavat dōṣaḥ -jātaṁ; jātaṁ means group. You have got
kāma; you have got krōda; you have got lōbha, mōha, mata, Mātsarya; you are full
of impurities or bundle of imperfection with rāga, dvēṣa, kāma, krōda, etc.,
therefore, you, the-jīvātma cannot be the Paramātma. Thus you are attributing;
tasya what will be my reply; he will say tasya jñēyava upapattēḥ; all these dōṣams
are known or unknown; why they are known; we talk about it; I have got kāma; I
have got krōda; we are complaining; therefore, jñēyava upapattēḥ the moment
they are jñēyaṁ, then substance also must be jñēyaṁ because all the dōṣams are
attributes; attributes should belong to what; a substance; all the substance are to
be known or unknown; it is known; and what is the known substance; the mind is
the known-substance and the mind has got all the dōṣam; I never negate that; but
I say mind has dōṣam; I do not have dōṣam.
And therefore, Kr̥ ṣṇa in Gīta 13.7says
इचछा द्वे िः सुखं ुःखं सङ् घातश्चेतना धृनतः ।

एतत्क्षेत्रं समासेन सनवकारमुदाहृतम् ॥ १३-७॥
icchā dvēṣaḥ sukhaṁ duḥkhaṁ saṅghātaścētanā dhr̥tiḥ |

ētatkṣētraṁ samāsēna savikāramudāhr̥tam || 13-7 ||
icchā dvēṣam etc dōṣas are there; but they are all kṣētraṁ; kṣētraṁ is dr̥ śyam and
who am I; I am kṣētrajña-dr̥ ṣṭā. Therefore,
न मे द्वे िरागौ न मे लोभमोहौ

मदो नैव मे नैव मात्सर्यभावः ।
न धमो न चािो न कामो न मोक्षः
चचदानंदरूपः शिवोऽहं शिवोऽहम् ॥ ३॥
na mē dvēṣarāgau na mē lōbhamōhau
madō naiva mē naiva mātsaryabhāvaḥ |

na dharmō na cārthō na kāmō na mōkṣaḥ

cidānaṁdarūpaḥ śivō:'haṁ śivō:'ham || 3||
I will improve the mind but I will never take the dōṣams of the mind on myself. This
is my philosophy. I will work to improve the mind; that is a different project; but I
will not take the dōṣams as my dōṣam. Therefore, kṣētrajña dharmatvam na
bhavati; they are not the dōṣam of kṣētrajñaḥ. na ca tēna kṣētrajña duṣyati, tēna
means what; because of the rāga-dvēṣa belonging to the mind, I-the-kṣētrajña am
never contaminated / polluted/poisoned; na duṣyati, why, because jñēyēna jñātuḥ
saṁsarga-anupapattēḥ; knower can never have contact with the known. And that
is why sunlight which falls on the dirty land illumines all the impurities of the land
and sunlight cannot get polluted; that is why in the Kr̥ ṣṇā in the thirteenth chapter
said yathā sūryaḥ prakāśayati ēvaṁ kṣētraṁ kṣētri tathā kṛsnam prakāśayati
bharata. Sunlight falls on every impurity; sunlight illumines every impurity;
sunlight does not become impure. I the Consciousness fall on every impurity but I
the Consciousness are un-contaminatable or un-contaminable; whichever be the
appropriate English word; I am pure.
Then he makes an important sentence; you have to meditate on it; suppose the
impurity kāma-krōda belong to the Ātma; for the argument sake, hypothetically let
us assume kāma-krōda belong to I-the-observer; not a fact. In tarka-śāstra, kāma-
krōda belong to the Ātma. And he says kāma and krōda are Ātma-niṣṭhaḥ;
shamelessly he declares.
And we argue, suppose I-the-observer has got kāma and krōda; what will be the
logical problem? If Ātma has got kāma-krōda, you can never know kāma and
krōda. You will never experience kāma and krōda. It is very important argument. I
will explain. If I-the-observer- has got kāma-krōda attributes, I can never
experience kāma-krōda; why, because to experience the kāma-krōda belonging to
Ātma, kāma-krōda will have to be objectified. And if kāma-krōda will have to be
objectified, Ātma also will have to be objectified, why, because if kāma-krōda
belongs to Ātma, Ātma will become the substance and kāma-krōda will become

attribute; if attribute has to be objectified; substance also will have to be

objectified. [Are you understanding nicely, I am getting doubt when you are
looking at me like that!] If attributes belong to Ātma-substance, to experience
kāma-krōda Ātma also will have to be objectified. If Ātma becomes the object, then
you require what: a subject. Then you will require Ātma-number-two to objectify
Ātma-number-one. Then Vēdāntin will argue: attribute belongs to Ātma-number-
one and I am Ātma-number-two with no attributes. Suppose Ātma-number-two
has kāma-krōda how do you know; to experience kāma-krōda of Ātma-number-
two you will require Ātma-number-three; the ultimate Ātma can never have
attributes, because you can never prove the attributes of the Ātma because you
can never prove the attributes of Ātma; because it is sarva pramāṇa agōcaram;
Ātma being unobjectifiable.
Then what does the śāstram says; śāstra [Śvētāśvatarōpaniṣat six.11] clearly says
एको दे वः सवयभूतेिु गूढः

सवयव्यापी सवयभूतान्तरात्मा।
कमायध्र्क्षः सवयभूताचधवासः
साक्षी चेता केवलो ननगुयणश्च ॥ ११॥
ēkō dēvaḥ sarvabhūtēṣu gūḍhaḥ
sarvavyāpī sarvabhūtāntarātmā |
karmādhyakṣaḥ sarvabhūtādhivāsaḥ
sākṣī cētā kēvalō nirguṇaśca || 6.11||
Ātma is nirguṇam; if Ātma has guṇa, you can never experience because Ātma is
unobjectifiable. This is very important sentence. yadi hi saṁsargaḥ syāt, if only
attributes like kāma-krōda were belonging to Ātma, [hypothetical argument]
jñēyatvam na upapattēḥ; you would have never experienced that because to
experience that you will have to objectify the Ātma itself; which is not possible;
kartr̥ -karma-virōdhāt. That is called kartr̥ -karma-virōdha-dōṣaḥ. It is very
important point to be noted.

र्दद नह संसगयः स्र्ात्, ज्ञेर्त्वमेव नोपपद्येत । र्दद आत्मनः धमयः अनवद्यावत्त्वंुःन्खत्वादद च किं भोः प्रत्र्क्षम् उपलभ्र्ते,
किं वा क्षेत्रज्ञधमयः ।‘ ‘ज्ञेर्ं च सवं क्षेत्रं ज्ञातैव क्षेत्रज्ञः’ इनत अवधाररते,‘अनवद्याुःन्खत्वादे ःक्षेत्रज्ञनविेिणत्वं क्षेत्रज्ञधमयत्वं
तस्र् च प्रत्र्क्षोपलभ्र्त्वम्’ इनत नवरुिम् उचर्ते अनवद्यामात्रावष्टम्भात् केवलम् ॥
yadi hi saṁsargaḥ syāt, jñēyatvamēva nōpapadyēta | yadi ātmanaḥ dharmaḥ

avidyāvattvaṁ duḥkhitvādi ca kathaṁ bhōḥ pratyakṣam upalabhyatē, kathaṁ vā
kṣētrajñadharmaḥ | ‘jñēyaṁ ca sarvaṁ kṣētraṁ jñātaiva kṣētrajñaḥ’ iti avadhāritē,
‘avidyāduḥkhitvādēḥ kṣētrajñaviśēṣaṇatvaṁ kṣētrajñadharmatvaṁ tasya ca
pratyakṣōpalabhyatvam’ iti viruddham ucyatē avidyāmātrāvaṣṭambhāt kēvalam ||
Śaṅkarācārya thinks that this principal is so fundamental that a person cannot

miss that fundamental principle. Therefore, only he uses the expression bhōḥ!
Wonderful human; if Ātma has attributes how could you have experienced that. If
Ātma had attributes you could not have experienced that; why, because to
experience Ātma’s attributes you would have to objectify the Ātma; but Ātma
being unobjectifiable, Ātma’s attributes also will ever-unobjectifiable and if they
are ever unobjectifiable, how you could have experienced. Therefore, experienced
attribute can never belong to Ātma. Therefore, yadi ātmanōḥ dharmaḥ; these are
all arguments of hypothesis; suppose it is; if ātmanaḥ dharmaḥ avidyāvattvaṁ, if
ignorance were avidyā were the attribute of Ātma, and duḥkhitvādi ca, and if
sorrow also were an attribute of Ātma; kathaṁ pratyakṣam upalabhyatē; you
would have never have experienced the sorrow. If sorrow were your attribute, you
would be luckiest person; you know why, you would have never experienced; like
the colour of the eyeball you can never experience. Somebody has to tell that
today your eye is red or yellow; you can never experience that. Kathaṁ bhōḥ
pratyakṣam upalabhyatē, how can you experience kāma- krōda. Kathaṁ vā
kṣētrajña-dharmaḥ; how can they become the attributes of Ātma. Thus what are
you experiencing; the mind you are experiencing; and in the mind problems are
there; mental-problems are not your problems; because you are not the mind. This
is vēdānta. Mental-problems are not your problems; because you are not the
mind; improve the mind; without carrying the burden of the mental-problems.
improve the mind; without carrying the burden of the mental-problems.

‘jñēyaṁ ca sarvaṁ kṣētraṁ’ very important law; known is always known; never,
the knower. Jñatā ēva kṣētrajñaḥ’; (1) knower is always the knower; never the
known; (2) knower is knower and known is known; (3) knower is not known and (4)
known is not the knower. This is the eternal four important principles.
‘Jñatā ēva kṣētrajña’’ iti avadhāritē, these four principles [another four principles
have come] if you always remember, that is why Svāmiji nicely says: I-experience-
sorrow; therefore, I-am-sorrowful. This is called ignorance. I-experience-sorrow
therefore, I-am-not-sorrowful. This is the bottom line of vēdānta. I-experience-
sorrow; therefore, I-am-sorrowful is the bottomline of saṁsāri; foolish person; I-
experience-sorrow therefore, I-am-not-sorrowful, is the bottom line of āsthika-
samājam students; I want that to be the bottomline. Iti avadhāritē; this you must
understand ascertain and assimilate, without any doubt or misconceptions.
‘avidyāduḥkhitvādēḥ kṣētrajٌa dharmatvaṁ [this is pūrva-pakṣi’s statement he is

quoting. avidyāduḥkhitvādēḥ onwards]; avidyā and duḥkhitvam etc. kṣētrajña-
dharmatvam belong to Ātma. And tasya ca pratyakṣam upalabhyatvam’ and they
are directly experienced; avidyā and sorrow are experienced iti viruddham;
viruddham ucyatē it is contradictory statement of the pūrva-pakṣi. And he is loudly
proclaiming this contradiction. And what is the contradiction in our language. I
experience sorrow therefore, I am sorrowful is the contradictory-statement; why
do you make contradictory-statement; avidyāmātrāvaṣṭambhāt, because of sheer
ignorance. Contradictory statements are made because of the ignorance of
fundamental principles of vēdānta. Kēvalam and nothing else.
अत्र आह —सा अनवद्या कस्र् इनत । र्स्र् दृश्र्ते तस्र् एव । कस्र् दृश्र्ते इनत । अत्र उचर्ते — ‘अनवद्या कस्र् दृश्र्ते?’ इनत
प्रश्नः ननरियकः ।किम्? दृश्र्ते चेत् अनवद्या, तद्वन्तमनप पश्र्शस । न च तद्वनत उपलभ्र्माने ‘सा कस्र्?’ इनत प्रश्नो र्ुक्तः । न नह
गोमनत उपलभ्र्माने ‘गावः कस्र्?’ इनत प्रश्नः अियवान् भवनत ।
atra āha — sā avidyā kasya iti | yasya dr̥śyatē tasya ēva | kasya dr̥śyatē iti | atra
ucyatē — ‘avidyā kasya dr̥śyatē? ’ iti praśnaḥ nirarthakaḥ | kathaṁ dr̥śyatē cēt
avidyā, tadvantamapi paśyasi | na ca tadvati upalabhyamānē ‘sā kasya?’ iti praśnō

yuktaḥ | na hi gōmati upalabhyamānē ‘gāvaḥ kasya? ’ iti praśnaḥ arthavān bhavati

|
We get an interesting dialogue between Śaṅkarācārya and pūrva-pakṣi. This entire

dialogue you can easily understand if you remember the third and fourth-principle
that I gave in the beginning of the class; what is the third and fourth-principle; the
substance and attributes cannot be separated; therefore, experience-of-the-
attributes always includes the experience-of-the-substance. These two principles
alone Śaṅkarācārya is drilling into the mind of the pūrva-pakṣi. Throughout the
discussion, in avidyā/ignorance is treated as an attribute. Then only you will
understand the message.
The pūrva-pakṣi asks the question; atra āha; in this context āha; āha means pūrva-
pakṣi āha; pūrva-pakṣi is raising a question; what is the question; sā avidyā kasya
iti; he is asking us; ignorance belongs to whom? Previously Śaṅkarācārya has
answered ignorance belongs to the mind. But in this context he does not want to
say that; he just wants to say that it cannot belong to Ātma.
But in his mind, ‘ignorance belongs to the mind’ is there; Śaṅkarācārya keeps this
in mind that ignorance belongs to the mind but without mentioning that he wants
to emphasize it does not belong to Ātma and then he proceeds with the dialogue;
it is not a confusing dialogue; but you should carefully note. sā avidyā, that
ignorance belongs to whom?
And then our answer: Śaṅkarācārya says yasya dr̥ śyatē tasya ēva; in whichever
substance you experience attribute-of-avidyā; in that substance avidyā is there.
Because when you experiencing the attribute, you must be experiencing what; the
substance also. Therefore, why are you asking me the question? In whichever,
substance you are experiencing the attribute, in that substance it is there; which
you are already experiencing, why, because you are asking the question where is
avidyā; that means you are experiencing avidyā; that means you must be
experiencing the mind also; therefore, why are you asking me the question;

experience of attribute includes the experience of substance therefore, don't ask

the question.
Therefore, yasya dr̥ śyatē in whichever substance [that mind, that is the secret, in
whichever substance, the mind] avidyā is experienced, in that substance it is there.
Tasya ēva; this statement is given by whom; we Advaitins. Then pūrva-pakṣi wants
the answer directly; therefore, he asks the question kasya dr̥ śyatē; you tell me
which is the substance in which the attribute of avidyā is experienced.
What is the substance, because the previous answer he said what whichever
substance you are experiencing; so now he asks what is the substance in which
avidyā-attribute is experienced. Pūrva-pakṣi asks.
Then dr̥ śyatē iti. Atra ucyatē; here I give the answer; what is the answer: It is I will
not give the answer; why should I give the answer? When you see a tall man going
why are you asking where is tallness; if you are asking the question, experiencing
the tall-man along with-tallness you experience the man also; and you are asking
me where is the tall-man. Therefore, he says my answer is atra ucyatē. My answer
is: ‘avidyā kasya dr̥ śyatē?’ iti praśnaḥ nirarthakaḥ your question is inappropriate.
What is the question? Avidyā-attribute belongs to which substance; that is your
question. Your question is improper. It is like asking who wrote Kamba-
Rāmāyaṇam. It is evident Kambar has written Rāmāyaṇam. And he said Vālmiki.
The question itself answer is there; then why are you asking the question?
Therefore, avidyā kasya dr̥ śyatē iti praśnaḥ nirarthakaḥ.
Then pūrva-pakṣi asks the question. Kathaṁ? [very importantly, Ghorakpur edition
has indicated which is the statement of pūrva-pakṣi and advaitin; pu means pūrva-
pakṣa; and u means uttara-pakṣa. Why do you say this question is inappropriate?
For that Śaṅkarācārya gives the answer.
dr̥ śyatē cēt avidyā, tadvantamapi paśyasi; if you experiencing the avidyā-attribute
you are naturally experiencing the-substance-in-which-it-is-located; he does not

name the substance. In the bracket we can add the substance being the mind. If
you experience the attribute, you experience the substance also; and then why are
you asking me the question. Tadvantamapi paśyasi; tadvantam means substance
also you are experiencing. Why?
Here alone principle number-four is explained. na ca tadvati upalabhyamānē ‘sā

kasya?’ iti praśnaḥ yuktaḥ; when the attribute is experienced along with the
substance; because they are always experienced together; attribute is experienced
along with the subject, how can you ask the question the attribute belongs to
which substance? Tadvati upalabhyamānē ‘sā kasya iti; tadvati means what
attributed-substance. [Sānskrīt students takārantaḥ pulliṅagaḥ, Tadvat śabdaḥ;
Saptami Ekavacanam, Tadvān; Tadvāntau; Tadvāntaḥ; Tadvati, Tadvatōḥō;
Tadvatsu; sati saptami]. tadvati upalabhyamānē sati; When the attributed-
substance is experienced, why are you asking where is the attribute? Sā kasya; sā
means attribute; here it refers to avidyā. Kasya iti praśnaḥ belongs to which
substance; such a question ‘sā kasya’ iti praśnaḥ yuktaḥ. Śaṅkarācārya gives the
example.
na hi gōmati upalabhyamānē; gōman means a person with a cow; when you see a
person along with a cow walking; nowadays instead of cow you have to say the
dog early morning what is the pañca mahā yajñā; taking the dog for walking. It
comes under which yajñā. So everybody starts with bhūta yajñā. Bhūtam is dog.
So you have to walk whether he wants to walk or not he has to walk for the sake of
the dog. When he goes with the dog you experience both of them. Therefore,
gōmati upalabhyamane sati; ‘gāvaḥ kasya iti praśnaḥ arthavān bhavēt.
The cow belongs to whom? Such a question is meaningless and it is like asking
who wrote Vālmiki Rāmāyaṇam who wrote kamba-Rāmāyaṇam. It is like that. Thus
throughout the discussion Śaṅkarācārya does not want to name the mind as a
substance. He does not want to name. His focus is I will not name the substance

but I want to tell you that don’t add avidyā to observer. That alone is my plea.
More in the next class.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ

388 Verse 13.02
Page 311 Bhāṣyam 2nd para from the bottom
Verse 13.02 Bhāṣyam Cont’d
दृश्र्ते चेत् अनवद्या, तद्वन्तमनप पश्र्शस । न च तद्वनत उपलभ्र्माने ‘सा कस्र्?’ इनत प्रश्नो र्ुक्तः । न नह गोमनत उपलभ्र्माने
‘गावः कस्र्?’ इनत प्रश्नः अियवान् भवनत ।
dr̥śyatē cēt avidyā, tadvantamapi paśyasi | na ca tadvati upalabhyamānē ‘sā kasya?’

iti praśnō yuktaḥ | na hi gōmati upalabhyamānē ‘gāvaḥ kasya? ’ iti praśnaḥ
arthavān bhavati |
Śaṅkarācārya has entered into the topic of avidyā once again; even though he has
discussed this topic before in this bhāṣyaṁ itself in page number 303 [Gīta
bhāṣyaṁ Ghōrakpur edition]. This discussion comes because pūrva-pakṣi argues
jīvātma is associated with avidyā; Paramātma is not associated with avidyā. Avidyā-
sahitaḥ-jīvātma, avidyā-rahitaḥ-Paramātma; therefore, there is a difference
between jīvātma and Paramātma. And therefore, jīvātma-Paramātma-aikyam
cannot be accepted. Avidyā-sahitatva avidyā-rahitatva bhēdatvād tayōḥ aikyaṁ na
saṁbhavati.
And as an answer to this, Śaṅkarācārya argues jīvātma is not associated with

avidyā. So jīvātma avidyā-sahitaḥ-na-bhavati is Śaṅkarācārya’s contention. And this
message itself Śaṅkarācārya is presenting in two different ways. In the previous
discussion, Śaṅkarācārya said avidyā belongs to the mind alone. Avidyā in the form
of three-fold pratyayaḥ; ajñāna-pratyayaḥ, saṁśaya-pratyayaḥ, viparyayaḥ-
pratyayaḥ; pratyayaḥ means vr̥ ttiḥ or thought; avidyā being in the form of three-
fold vr̥ tti, avidyā belongs to antaḥkaraṇam only because vr̥ ttis are located in the
antaḥkaraṇam. Since avidyā belongs to the mind, avidyā does not belong to
jīvātma. This was the answer given there. There means in page number 303 etc.

Now the same discussion is restarted; but here Śaṅkarācārya does not emphasise
avidyā belongs to the mind. That part he is not going to dwell upon; even though
that idea he keeps in the mind. Throughout the discussion, he keeps in the mind
avidyā is antaḥkaraṇa-niṣṭa, but he does not verbalise that. On the other hand, he
says avidyā does not belong to jīvātma. And for that he gives a series of
arguments. And the argument is avidyā is like an attribute. Avidyā can be
compared to different-attributes belonging to different-substances like colour,
forms, smell etc.; even rāga dvēṣa, kāma-krōda etc. are attributes.
What is the condition for calling something an attribute? What is the criterion for
calling something an attribute? An attribute-cannot-exist-independently; it always
requires what; a substance. And Śaṅkarācārya’s argument is avidyā is an attribute,
because avidyā cannot exist independently. And if you are talking about avidyā, it
is because you have experienced it. Without experiencing something, you cannot
talk about it. So avidyā you are talking about [you mean pūrva-pakṣi]; because he
has experienced it. And Śaṅkarācārya says if an attribute is experienced, the
substance also must be experienced. Why? Can you answer the question? If an
attribute is experienced, substance also must be experienced. I gave you the logic
in the last class. If you remember the logic you can answer the question. What is
the answer? Because the attribute and substance can never be separated;
therefore, the experience-of-the-attributes include the experience-of-the-subject;
therefore, Śaṅkarācārya argues if you have experienced-the-attribute, you have
experienced-the-substance also. Therefore, you yourself know the answer where
the avidyā is. And what is the answer Śaṅkarācārya keeps in mind without saying;
it is the mind only; you experience the mind which is the substance; you
experience avidyā which is the attribute; in the mental-substance avidyā-attribute
is located; and when you experience both, why are you giving me trouble with
funny questions. And for that he gave an example. When you are experiencing
both of them, why are you asking who is the owner of the cow. This is where we
left in the last class. Look at the paragraph. Last sentence.

Na hi gōmati upalabhyamānē ‘gāvaḥ kasya?’ iti praśnaḥ arthavān bhāvati. [Here

the word gōmati is not the name of a girl; even though it is a popular name. Here
Sānskrīt student should note gōmati is a short ‘e’. If gōmati is name of the girl, it
must be gōmatī (longer- dhīrga) but here gōmati short. Therefore, the right word
is gōmān. And gōmān means the name of a man not a girl; who is the owner of the
cow. And if saptami vibakti is gōmati, sakārantaḥ puṁliṅgaḥ gōmat śabdaḥ;
gōmān gōmantau gōmantaḥ; gōmantam gōmantau gōmantaḥ, saptami vibhakthi
gōmati, upalabhyamānē sati. sati saptamī]. When you experience a man, travelling
along with his cow, why do you ask me who is the owner. Similarly, when you
experience the mind-and-ignorance-inseparably why are you asking who is
ignorant? And therefore, what is the conclusion; ignorance belongs to some-
substance which is an object; and since ignorance belongs to the object, therefore,
what is the corollary; the ignorance cannot belong to the-observer-I-the-jīvātma. I
experience-ignorance; therefore, I-am-not-ignorant. That is the message.
ननु नविमो दृष्टान्तः । गवां तद्वतश्च प्रत्र्क्षत्वात् तत्सम्बन्धोऽनप प्रत्र्क्ष इनत प्रश्नो ननरियकः । न तिा अनवद्या तद्वांश्चप्रत्र्क्षौ,
र्तः प्रश्नः ननरियकः स्र्ात् ।
nanu viṣamō dr̥ṣṭāntaḥ | gavāṁ tadvataśca pratyakṣatvāt tatsambandhō:'pi

pratyakṣa iti praśnō nirarthakaḥ | na tathā avidyā tadvāṁśca pratyakṣau, yataḥ
praśnaḥ nirarthakaḥ syāt |
Nanu viṣamō dr̥ ṣṭāntaḥ. There is a printing mistake in Ghorakpur edition; viṣayō is
there; it must be viṣamō. Pūrva-pakṣi says your example is not correct. Your
example means what: the Advaitin’s example is not correct. Why? He says in the
case of the man and the cow, I am able to experience both of them; but in the case
of avidyā, I experience only-avidyā but not-the-owner-or-the-substance. Therefore,
your example is where-both-are-experienceable but in the case of avidyā only-
attribute-is- experienced; not-the-substance; pūrva-pakṣi argues.
So viṣamaḥ dr̥ ṣṭāntaḥ. Gōmān dr̥ ṣṭāntaḥ. gavāṁ tadvataśca pratyakṣatvāt in the
example owner and the cow perpetually-available; and therefore, sambandhaḥ api.

And therefore, the relationship between the owner and the owned; both of them
are available; substance; attribute and relationship. All the three are available. Iti
means iti hētōḥ. Iti here means because of this reason, praśnaḥ nirarthakaḥ syāt;
in the case of man and cow question should not be asked. Pūrva-pakṣi says in the
case of man and cow question cannot be asked; but in the case of ignorance
question is relevant because only one I-experience. na tathā avidyā tadvāṁśca;
tadvāṁ means the owner, avidyāvān, the substance, the locus; of avidyā.
Both of them na pratyakṣau bhavataḥ they are not directly available. Yatah
prasnah nirarthakah syat; therefore, my question cannot be irrelevant; my
question is relevant only. The question is avidyā belongs to whom? Now
Śaṅkarācārya replies.
Page 312
अप्रत्र्क्षेण अनवद्यावता अनवद्यासम्बन्धे ज्ञाते, ककं तव स्र्ात्? अनवद्यार्ाः अनियहेतुत्वात् पररहतयव्या स्र्ात् ।र्स्र् अनवद्या,
सः तां पररहरररर्नत । ननु ममैव अनवद्या । जानाशस तर्हं अनवद्यां तद्वन्तं च आत्मानम् । जानाचम, न तु प्रत्र्क्षेण ।
apratyakṣēṇa avidyāvatā avidyāsambandhē jٌātē, kiṁ tava syāt? avidyāyāḥ

anarthahētutvāt parihartavyā syāt | yasya avidyā, saḥ tāṁ parihariṣyati | nanu
mamaiva avidyā | jānāsi tarhi avidyāṁ tadvantaṁ ca ātmānam | jānāmi, na tu
pratyakṣēṇa |
Pūrva-pakṣi’s contention is I experience the ignorance-attribute; but I don't

experience the locus. Śaṅkarācārya could have given the answer straightaway. But
Śaṅkarācārya wants to have some fun with the pūrva-pakṣi. And therefore, he
plays.
What is the simple answer? Simple answer is when pūrva-pakṣi says I am

experiencing only ignorance, not the substance-the-owner; Śaṅkarācārya could
have corrected him by saying: no, you are experiencing the owner-of-the-
ignorance-also.

And who is the owner-of-ignorance? Already we have said, mind is the owner;
mind is the locus and therefore, you cannot say I am only experiencing the
ignorance; always ignorance-and-mind are together-experienced. He could have
given that answer.
But he is having some fun; he says if you experience-avidyā, and you don't
experience-the-owner, why are you bothered about the owner-of-the- avidyā? Why
should you be bothered about it? Suppose a cow is going and you don't see the
owner around. Everywhere you don't see the owner. Why are you bothered about
the owner of the cow, if you are not experiencing the owner? Similarly, you
experience-avidyā and you don't experience-the-owner; somebody is the owner;
whoever be the owner, why are you bothered? Therefore, he says apratyakṣēṇa
avidyāvatā avidyāsambandhē jñātē, kiṁ tava syāt? What is the benefit for you by
knowing about the ignorance; and its connection with an-invisible-owner?
Whoever be the owner why should you be bothered? Kiṁ tava syāt. This is the
question posed by Śaṅkarācārya to pūrva-pakṣi.
Now pūrva-pakṣi gives the answer. Pūrva-pakṣi says I want to know the owner-of-
the-avidyā, because avidyā-is-problematic; and problematic-avidyā will have to be
handled properly. Therefore, I am concerned about the owner. Avidyā is a
problem; why because avidyā is the cause of saṁsāra; since avidyā is the cause of
saṁsāra, avidyā will have to be handled and it has to be handled by whom; by the
owner of the avidyā; and therefore, I am like good Samaritan; therefore, I want to
find out the owner and the owner has to handle that avidyā; therefore, I want to
identify the owner of the cow that is injured. Therefore, Pūrva pakṣi wants to talk
as though he is a karma yōgi; he want to do pañca-mahā-yajñā and therefore, he
says avidyāya anarthahētutvāt; since avidyā is the cause of anartha, anartha here
means saṁsāra; parihartavyā syāt, avidyā has to be handled and therefore, I have
to search for whom; the owner of the avidyā. This is said by the pūrva-pakṣi. In the
Ghorakpur book, it is nicely said.

For that Śaṅkarācārya says yasya avidyā, saḥ tāṁ parihariṣyati. Svadharmē
nidhanaṁ śrēyaḥ you don't unnecessarily poke your nose into others affairs;
whoever is the owner-of-avidyā, let the owner handle that avidyā; why are you
bothered about either the avidyā or the owner.
If the cow has an owner, that person must take care of the cow. And if it is moving
on the street with some problem; there is a corporation and there are people to
handle; you don't poke your nose; let the owner-of-avidyā solve the problem; why
do you bother. Therefore, he says yasya avidyā, whoever be the owner of the
avidyā; saḥ that owner tāṁ parihariṣyati. If you say mind is the owner, let the mind
solve the people why do you bother. It is said by our siddhānti.
Now pūrva-pakṣi suddenly changes his opinion. Nanu mamaiva avidyā. no no I am

bothered about the avidyā because owner is not somebody else; but I am the
owner. Mamaiva avidyā. This is said by the pūrva-pakṣi.
And Śaṅkarācārya does not want to accept that; because in Śaṅkarācārya’s mataṁ,
we are not the owners of avidyā, but we are the experiencers-of-the-avidyā, which
belongs to the mind in the form of three vr̥ ttis. The definition of avidyā you should
remember. Otherwise there will be confusion. When I say mind is the owner of
avidyā, the definition of avidyā you should remember is: three-fold pratyayaḥ;
tāmasa-pratyayaḥ, saṁśaya-pratyayaḥ, and viparyaya-pratyayaḥ; vr̥ tti-rūpa-avidyā
Śaṅkarācārya talks about.
And therefore, in Śaṅkarācārya’s mind we are not the owners. But pūrva-pakṣi
wrongly says; here he means jīvātma is the owner of avidyā. And Śaṅkarācārya
does not want to agree with that; the portion is little bit complicated. But still
Śaṅkarācārya answers; if you already know the owner, rightly or wrongly that is a
different question; if you already know the answer why are you asking me the
question? Not that I accept your answer but you cannot ask me the question who
is the owner; knowing like some student asks the question they know the answer
but they want to test the Svāmiji.

Therefore, why are you testing me; if you already know the answer? Therefore,
Śaṅkarācārya say tarhi. Then jānāsi you know avidyāṁ tadvantaṁ ca ātmānam; as
well as the substance which is the locus of avidyā; that is the owner-of-avidyā you
seem to know; then why do ask the question. Where did he ask the question? [the
question is there in page 311 middle portion; atra āha sā avidyā kasya. Why are
you asking such a question?
And pūrva-pakṣi gives his answer. He says jānāmi, na tu pratyakṣēṇa. I know the
owner of avidyā to be the Ātma; but not directly; not pratyakṣēṇa means not
directly. Therefore, pūrva-pakṣi’s contention is: I know ignorance-directly but I
don't know the owner-of-the-ignorance directly. I know ignorance-directly but I
am not able to know the owner-of-the-ignorance directly. I know the owner as the
Ātma. It is the pūrva-pakṣi’s contention. But I don't know Ātma is the owner-
directly.
So jānāmi, I hope it is not causing headache for you. Jānāmi I know; what do I
know; I am the-owner-of-ignorance, I know. But na tu pratyakṣēṇa not directly.
Then Śaṅkarācārya asks the question, if you don't know directly then how do you
assert that ‘I-am-the-owner’. If you don't know-directly that you-are-the-owner-of-
ignorance; how do you assert that you are the locus-of-ignorance. This question
you have to supply and the answer also you have to supply. What is the answer?
Pūrva-pakṣi says I know it through inference. That means what? I know ignorance
through pratyakṣa-pramāṇam. But ignorance is owned by Ātma, belongs to Ātma
through anumāna-pramāṇam. I know by inference he says.
Now Śaṅkarācārya wants to get into little more complicated discussion. A little bit
involved. Let us see how the discussion proceeds. He asks:
अनुमानेन चेत्जानाशस, किं सम्बन्धग्रहणम्? न नह तव ज्ञातुः ज्ञेर्भूतर्ा अनवद्यर्ा तत्काले सम्बन्धः ग्रहीतुं िक्र्ते,
अनवद्यार्ा नविर्त्वेनैव ज्ञातुः उपर्ुक्तत्वात् ।

anumānēna cēt jānāsi, kathaṁ sambandhagrahaṇam? na hi tava jٌātuḥ

jñēyabhūtayā
ٌ avidyāyā tatkālē sambandhaḥ grahītuṁ śakyatē, avidyāyā
viṣayatvēnaiva jٌātuḥ upayuktatvāt |
A little bit more involved discussion for few more lines and then we will be out of
avidyā. He says if you say that through ignorance you know avidyā and Ātma are
connected in what form; in the form of owner-and-owned; substance-and-
attribute. How do you know that? Because the rule is, if you have to know the
relationship between two things; a relationship can be understood only if the two
related-entities are understood. Because saṁbandaḥ is always between two.
Therefore, understanding of saṁbandaḥ is possible only if you can understand
these two-connected-members; you say avidyā is pratyakṣam, avidyā-saṁbandaḥ
with Ātma you say you know. That Śaṅkarācārya asks when Ātma is not
pratyakṣam [not an-object-of-experience], then how can talk about apratyakṣa-
Ātma and pratyakṣa-avidyā are connected. When Ātma is apratyakṣam [not an-
object-of-experience] and avidyā is an object-of-experience, how can pratyakṣa-
avidyā and apratyakṣa-Ātma can be connected.
Pratyakṣa-avidyā and pratyakṣa-mind can be connected; but pratyakṣa-avidyā and

apratyakṣa-Ātma cannot be connected; if both have to be connected then Ātma
also must be pratyakṣam. Ātma is not pratyakṣam. So he says kathaṁ sambandha-
grahaṇam? How did you know the connection between; what connection; the
substance-attribute-connection between apratyakṣa-Ātma and pratyakṣa-avidyā?
And na tava jñātuḥ jñēyabhūtayā avidyayā.
For you the knower, Ātma which is apratyakṣaḥ-jñātuḥ means jñēyabhūtayā

avidyāya; with an avidyā which is pratyakṣam which means experienced-object.
And an incidental note here is when I say avidyā is pratyakṣam, we should note
sākṣi-pratyakṣam; pratyakṣam is two-fold; one is called indriya-pratyakṣam; and
the other is called sākṣi-pratyakṣam. What is the example for indriya-pratyakṣam;
the entire āstika samājam, the people and the material are all indriya-pratyakṣam;
but when I experience the mind and the emotions; that is called sākṣi-pratyakṣam.

And avidyā comes under indriya-pratyakṣam; or sākṣi-pratyakṣam? Sākṣi-

pratyakṣam. Therefore, you should note the word jñēya means sākṣi-pratyakṣa-
bhūtayā-avidyāya tat kālē saṁbandaḥ grahītuṁ na śakyatē; when you experience
pratyakṣa-avidyā, apratyakṣa-Ātma is not available; then how are you talking about
their relationship? Because avidyāyā viṣayatvēna, since avidyā is an object of
experience, jñātuḥ upayuktatvāt, for the jñātā-the-experiencer; and therefore, you
cannot talk about this saṁbandaḥ.
नच ज्ञातुः अनवद्यार्ाश्च सम्बन्धस्र् र्ः ग्रहीता, ज्ञानं च अन्र्त् तनद्विर्ं सम्भवनत; अनवस्िाप्राप्तेः । र्दद ज्ञात्रानप
ज्ञेर्सम्बन्धो ज्ञार्ते, अन्र्ः ज्ञाताकपप्र्ः स्र्ात्, तस्र्ानप अन्र्ः, तस्र्ानप अन्र्ः इनत अनवस्िा अपररहार्ाय ।
na ca jñٌātuḥ avidyāyāśca sambandhasya yaḥ grahītā, jṇānaṁ

ٌ ca anyat tadviṣayaṁ
sambhavati; anavasthāprāptēḥ | yadi jñātrāpi
ٌ jñēyasambandhō
ٌ jñāyatē,
ٌ anyaḥ jñātā
ٌ
kalpyaḥ syāt, tasyāpi anyaḥ, tasyāpi anyaḥ iti anavasthā aparihāryā |
So pratyakṣa-avidyā, the perceived-avidyā; and inferred-Ātma cannot have

substance-attribute-relationship. What is the reason? Perceived-avidyā and
inferred-Ātma cannot have substance-attribute-relationship; anything inferred
[you need not say Ātma] perceived-attribute and inferred-substance cannot have
relationship; why? Perceived-attribute and inferred-substance cannot have
relationship because perceived-attribute is nearby available in proximity, because
it is perceived; inferred-substance is not available because that is why it is inferred;
inferred-substance is somewhere else; perceived-attribute is somewhere else; how
can substance-and-attribute be separated; therefore, either both must be inferred
or both must be perceived; we can never talk about one being-perceived and the
other being-inferred.
And therefore, pūrva-pakṣi will have to say that both of them are pratyakṣam
because no way is available; when argument gets heated up people will talk all
type of rubbish for they want to somehow win the argument; and therefore, now
pūrva-pakṣi says why cannot I say both of them are pratyakṣam. Both of them
means what: both Ātma and avidyā and their saṁbandaḥ; all of them are
pratyakṣam [object of experience]. Then Śaṅkarācārya says if Ātma also becomes

an-object-of-experience, then, for that object you require what; another-

experiencer Ātma-number-two for knowing Ātma-number-one; avidyā and
saṁbandaḥ between Ātma-number-one-and-avidyā; you will require Ātma-
number-two. And if Ātma-number-one requires Ātma-number-two to-know-its-
existence, then Ātma-number-two will require, just Ātma-number-one required
Ātma-number-two; Ātma-number-two will require Ātma-number-three; that will
require Ātma-number-four and you will find infinite-regress problem and
therefore, it is wrong to say the word Ātma-number-one, Ātma is only one and it is
never pratyakṣa and therefore, apratyakṣa-Ātma and pratyakṣa-avidyā can never
have any relationship āsraya-āsrita saṁbandaḥ.
That is what he says here; na ca jñٌātuḥ avidyāyāśca sambandhasya yaḥ grahītā

jٌānaṁ ca anyat tadviṣayaṁ saṁbhavati. You cannot talk about an observer-Ātma-
two; grahītā means observer-Ātma-two and jñātuḥ avidyāyaḥ ca; jñātuḥ means
Ātma-number-one; avidyāya the ignorance; and sambandhasya, the connection
between Ātma-number-one and avidyā; tasya grahītā means Ātma-number-two
who is the observer of that Ātma-number-one and avidyā and their saṁbandaḥ
and a jñānam of that saṁbandaḥ; na sambahvati, you cannot talk about.
Why? Because anavasthā-prāptēḥ. There will be problem of anavasthā. That itself

is explained. yadi jñٌātrāpi jٌēyasambandhō jñٌāyatē, if Ātma-number-two is knowing
the relationship between Ātma-number-one and avidyā; then you will require
Ātma-number-three etc. that is what he says. Here also there is a correction; after
the word yadi, jñatā is there; it should be jñatrā; jñatrā api jñēya saṁbandaḥ
jñayētaḥ. It is involved language, but you understand this much that if Ātma-
number-two is knowing Ātma-number-one and its relationship with avidyā, then
anyaḥ jñātā kalpyaḥ syāt, then you will have to postulate another Ātma; Ātma-
number-three, Ātma-number-four etc.
That is why he is repeating: anyaḥ jñātā kalpyaḥ syāt tasyāpi anyaḥ, tasyāpi anyaḥ
iti anavasthā aparihāryā. Ok, what is the conclusion? Even if you understand the

whole discussion, hypothetically if you did not understand the whole discussion,
what is the conclusion; ignorance [vr̥ tti-thrayam, tāmasa-vr̥ ttiḥ; saṁśaya-vr̥ ttiḥ and
viparyaya-vr̥ ttiḥ] is located only in the mind; vr̥ tti-thraya-rūpa avidyā is located in
the mind only and it is not in jīvātma; therefore, jīvātma is avidyā-sahitaḥ or
rahitaḥ? Jīvātma is avidyā-rahitaḥ; Paramātma is avidyā-rahitaḥ already.
Therefore, avidyā-rahita-jīvātma and avidyā-rahita-Paramātma can be comfortably

be identical; problem of avidyā is in the mind; you don't bother about that. And in
fact, if you can make this statement, mind has become free from avidyā. Meditate
on it. If you can make the statement; what statement, avidyā-rahita-jīvātma and
avidyā-rahita-Paramātma can be identical and avidyā is located only in the mind;
once you say that; there is no more avidyā. In fact we talk about avidyā only until
you make the statement; the moment you make the statement you don't have
avidyā. If you understand OK . Therefore, iti anavasthā aparihāryā; ignorance
does not belong to jīvātma or Paramātma; it belongs to the mind only.
र्दद पुनः अनवद्या ज्ञेर्ा, अन्र्द्वा ज्ञेर्ं ज्ञेर्मेव । तिा ज्ञातानप ज्ञातैव, नज्ञेर्ं भवनत । र्दा च एवम्, अनवद्याुःन्खत्वाद्यैः न
ज्ञातुः क्षेत्रज्ञस्र् नकच्चचत् ुरर्नत ॥
yadi punaḥ avidyā jñēyā, anyadvā jñēyaṁ jñēyamēva | tathā jñātāpi jñātaiva,
najñēyaṁ bhavati | yadā ca ēvam, avidyāduḥkhitvādyaiḥ na jñātuḥ kṣētrajñasya
kiñcit duṣyati ||
And therefore, what is the conclusion; known is always known; knower is always
the knower; Known cannot become knower; knower cannot become known. Mind
is known; known means sākṣi-pratyakṣam. Ignorance is known; sākṣi-pratyakṣam;
their saṁbandaḥ is known, sākṣi-pratyakṣam. Therefore, mind is jñēyaṁ;
ignorance is jñēyaṁ; their saṁbandaḥ is jñēyaṁ; therefore, don't bring mind or
ignorance or their saṁbandaḥ; never bring to the Ātma.
Manaḥ-jñēyaṁ avidyā-jñēya; mana-avidyā-saṁbandhaḥ-jñēyaḥ; all these three

come under kṣētraṁ; don't bring any one of the three to kṣētrajñaḥ. Kṣētrajñaḥ is
mana-adītaḥ; avidyā-adītaḥ; that saṁbandaḥ adītaḥ ca.

Therefore, don't disturb the Ātma. That is what he said here. Yadi; yadi punaḥ
avidyā jñēyā, if ignorance is known, anyadvā-jñēyaṁ; or any other blessed thing
for that matter, like rāga-dvēṣa, kāma-krōda; in fact just as avidyā is connected to
Ātma, the great Nyāya-Vaiśēṣika philosopher committed the same mistake; he
claims even kāma-krōda belong to Ātma. The great Nyāya-Vaiśēṣika philosopher
says Ātma aṣṭa-guṇa viśiṣṭaḥ. We say Ātma is nirguṇa. The great Nyāya-Vaiśēṣika
philosopher says not only Ātma is saguṇaḥ, it has got eight rāga, dvēṣa, puṇyam,
pāpam, samskāraḥ; sukhaṁ, duḥkhaṁ all of them belong to what: Ātma.
Sukham is an attribute of Ātma. Duḥkhaṁ is an attribute of Ātma. And even

Consciousness is an attribute of Ātma; they claim. Similarly, here pūrva-pakṣi says
ignorance is an attribute of Ātma. Śaṅkarācārya says just as rāga-dvēṣās are
attributes of the mind; avidyā; what avidyā; vr̥ tti-rūpa-avidyā is an attribute of the
mind only.
Therefore, anyatva-jñēyaṁ, kāma-krōdhadikam ēva; kṣētra is kṣētra tathā jñātā api

jñātā ēva; knower is knower only; jñēyaṁ bhāvati; and knower does not become
known. And therefore, yadā ca avidyā-duḥkhitvādyaiḥ due to ignorance and its
consequences jñātuḥ-kṣētrajñasya kiñcit duṣyati; kṣētrajña continues to be
asaṅgaḥ all the time.
Na mē dvēṣarāgau na mē lōbhamōhau; madō naiva mē naiva mātsaryabhāvaḥ;

why, manōbuddhyahaṅkāra cittāni nāham, (you have to combine the two and
read) Na mē dvēṣarāgau, why, I do not say mind does not have rāga-dvēṣā;
(yesterday’s talk) I never said mind does not have rāga-dvēṣā; but I say I do not
have rāga-dvēṣā; why, I am not the mind. So manōbuddhyahaṅkāra cittāni nāham;
na mē dvēṣarāgau na mē lōbhamōhau madō naiva mē naiva mātsaryabhāvaḥ;
therefore I am ever free from saṁsāra duḥkhaṁ.

389 Verse 13.2
Page 312 Bhāṣyam second paragraph from the bottom
Verse 13.02 Bhāṣyam continued
र्दद पुनः अनवद्या ज्ञेर्ा, अन्र्द्वा ज्ञेर्ं ज्ञेर्मेव । तिा ज्ञातानप ज्ञातैव, नज्ञेर्ं भवनत । र्दा च एवम्, अनवद्याुःन्खत्वाद्यैः न
ज्ञातुः क्षेत्रज्ञस्र् नकच्चचत् ुरर्नत ॥
yadi punaḥ avidyā jñēyā, anyadvā jñēyaṁ jñēyamēva | tathā jñātāpi jñātaiva,
najñēyaṁ bhavati | yadā ca ēvam, avidyāduḥkhitvādyaiḥ na jñātuḥ kṣētrajñasya
kiñcit duṣyati ||
In this paragraph, Śaṅkarācārya concludes his discussion on avidyā a second time;

the pūrva-pakṣi’s contention was avidyā belongs to jīvātma only and therefore
jīvātma is avidyā-sahitaḥ and Paramātma is avidyā-rahitaḥ and therefore both
cannot be identical; and therefore aikyaṁ is not possible. Throughout this
discussion Śaṅkarācārya points out avidyā does not belong to jīvātma.
And he discussed this twice; once before and once now. In the first discussion
Śaṅkarācārya took avidyā as a dōṣaḥ and any dōṣaḥ or defect should belong to
kāraṇam only. And avidyā being a dōṣaḥ it should belong to any instrument
therefore, mind being antaḥkaraṇam, avidyā-antaḥkaraṇa-niṣṭa; dōṣavatvāt
timirādivat. Thus he took the stand that avidyā is a defect and therefore, it belongs
to the mind and therefore, it does not belong to the jīvātma; this was the
argument used there.
And the second time, the discussion which we just concluded, Śaṅkarācārya takes
avidyā as an attribute. Avidyā as an attribute and it is treated as an attribute
because it cannot exist independently; therefore, it cannot be treated as a
substance. And once avidyā is understood as an attribute, he asked the question is

it an known-attribute or unknown-attribute; you cannot call it unknown-attribute

because you cannot talk about unknown-attribute, because it is unknown.
And once you know avidyā is an attribute and it is a known-attribute, known-

attribute should belong to a known-substance alone and that known-substance is
the mind. And therefore, avidyā, the known-attribute can belong to the known-
substance called mind and therefore, it cannot belong to the knower-jīvātma.
So whether you take it as a dōṣaḥ or whether you take it as an attribute, avidyā

has to be located in the mind alone; it cannot belong to jīvātma. And if avidyā
belongs to the mind, all the saṁsāra caused by avidyā also; must belong to the
same mind alone; jīvātma does not have avidyā; therefore, jīvātma cannot have
consequences of avidyā viz., saṁsāra; therefore, jīvātma is not avidyā-sahitaḥ;
jīvātma is also avidyā-rahitaḥ; Paramātma is also avidyā-rahitaḥ; therefore, both of
them are one and the same only.
And before going further I would like to make an aside note only; which I had
mentioned long before beginning of this bhāṣyaṁ and I said that topic I will
discuss later and I would like to discuss the topic now briefly. Throughout this
discussion, Śaṅkarācārya says avidyā belongs to the mind and mind is the locus-of-
avidyā; and mind comes under ātma or anātma?; mind comes under anātma only.
Therefore, in this discussion anātma is the locus-of-avidyā, Śaṅkarācārya says.
Sometime before we had Naiṣkarmya-siddhi class. Those who did not attend the
class they are fortunate; they will not get this doubt. But by chance you have
attended the class and if you have forgotten also, you are fortunate; if you have
attended the class and if you remember; the doubt being a technical and serious
doubt, I thought I will clarify the doubt . In Naiṣkarmya-siddhi in third chapter we
had an elaborate discussion of one page, where Surēśvarācārya asked the
question what is the locus of avidyā; where is avidyā located?; is it in the Ātma or is
it in anātma only. And he analysed various possibilities and excluding all the

possibilities, Surēśvarācārya pointed out avidyā is located in Ātma alone. Ātma ēva
avidyāyaḥ-āśrayaḥ.
So Surēśvarācārya says avidya is in Ātma. Now in this kṣētrajña-bhāṣyaṁ

Śaṅkarācārya says avidyā is not in the Ātma; it is in the mind only. And
Surēśvarācārya is supposed to be the prime disciple of Śaṅkarācārya; how can
guru and śiṣyā openly contradict with regard to avidyāyaḥ-āsraya-viṣayē.
Sub-commentator do discuss this and they came to the conclusion that there is no
contradiction because Surēśvarācārya talks about mūlāvidyā which existed before
the creation of the world and which was there even before the creation of the
mind. Before the world-creation when you say, it is before the creation of the
mind. We are talking about mūlāvidyā otherwise called māya as the cause of the
entire anātma-prapañca. Therefore, even before the arrival of anātma-prapañca,
before the arrival of the mind we talk about mūlāvidyā, and how can that
mūlāvidyā be located in the mind; when the mind is not yet created.
And therefore, during pralaya-kālē, before the arrival of prapañca, before the
arrival of dvaitaṁ, even before jīvātma himself has not come to life; at that time
there was only mūlāvidyā and Ātma; jīvātma or paramātma?; no jīva or parama; no
adjective at all; the word parama can be used only in the context of jīvā; during
mūlāvidyā-kālē there was only ēkātma which cannot be called parama and the
word parama can be used only in correlation with jīvā; vyāvahārika-sr̥ ṣṭi-kālē ēva
jīvatva paramatva viśēṣaṇa dvayam. Therefore, there was only one Ātma; in which
mūlāvidyā or māya was there. Out of that mūlāvidyā, mind came, the totality came
therefore, we talk about jīvātma-Paramātma and therefore, Surēśvarācārya has
discussed only mūlāvidyā. Whereas Śaṅkarācārya is not talking about mūlāvidyā
because Śaṅkarācārya has defined avidyā as pratyaya-thrayam. That definition is
crucial to resolve this contradiction; avidyāyaḥ-pratyaya-thraya rūpatvād;
agrahaṇa-pratyayaḥ, saṁśaya- pratyayaḥ and viparyayaḥ-pratyayaḥ [page number
303 last paragraph, Gīta bhāṣyaṁ Gōrakhapur edition] tāmasō hi pratyayaḥ,

āvaraṇātmakatvāt avidyā viparītagrāhakaḥ, saṁśayōpasthāpakō vā,

agrahaṇātmakō vā; here Śaṅkarācārya talks about the manifestation of mūlāvidyā
in the individual mind. Manifestation of mūlāvidyā in the individual-mind and this
manifestation is three-fold manifestation; avr̥ tti-rūpa otherwise agrahaṇa-rūpaṁ
saṁśaya-rūpaṁ and viparyayaḥ-rūpaṁ; avr̥ tti-rūpa, saṁśaya-rūpa, and
viparyayaḥ-rūpa avidyā-thrayam; all these three are in the form of thought;
avaraṇam also is in the form a thought; what thought; I don't know the avaraṇa-
pratyayaḥ; I know doubtfully; I may be jīvātma; I may be Paramātma, iti saṁśaya-
pratyayaḥ; and after long thinking he say I am jīvātma only. This is called
viparyayaḥ--pratyayaḥ; therefore, Śaṅkarācārya is not discussing mūlāvidyā but
expressed-avidyā which is called pratyayaḥ-thraya-rūpa-avidyā and for that avidyā
what is the locus; only the mind is the locus. Therefore, there is no contradiction
between Surēśvarācārya and Śaṅkarācārya; and I will use a simple expression:
Surēśvarācārya discusses mūlāvidyā and Śaṅkarācārya discusses avr̥ tti-rūpa-
avidyā. Therefore, there is no contradiction between the two acāryās’ definitions of
avidyā.
Page 312 last paragraph.
ननु अर्मेव दोिः, र्त् दोिवत्क्षेत्रनवज्ञातृत्वम्; न च नवज्ञानस्वरूपस्र्ैव अनवनिर्स्र् नवज्ञातृत्वोपचारात्; र्िा उरणतामात्रेण
अग्ज्नेः तन्प्तनिर्ोपचारःतद्वत् ।
nanu ayamēva dōṣaḥ, yat dōṣavatkṣētravijñātr̥tvam; na ca vijñānasvarūpasyaiva

avikriyasya vijñātr̥tvōpacārāt; yathā uṣṇatāmātrēṇa agnēḥ taptikriyōpacāraḥtadvat
|
Now pūrva-pakṣi makes a last ditch attempt to establish jīvātma-Paramātma

bhēdaḥ because he wants to say jīvātma is different from Paramātma; in one way
or the other. Previously he said saṁsāra belongs to jīvātma; Śaṅkarācārya said it is
not so; saṁsāra is superimposed by avidyā; then he said avidyā belongs to jīvātma;
then Śaṅkarācārya said avidyā also does not belong to the jīvātma. Now he gives
his final argument. Jīvātma is called kṣētrajñaḥ. That is how thirteenth chapter
started. Idaṁ śarīraṁ kauntēya kṣētraṁ ityabhidhīyatē; body, mind etc are called

kṣētraṁ and jīvātma is called kṣētrajñaḥ and you say kṣētrajña and Paramātma are
identical. Jīvātma is called here kṣētrajñaḥ. And what is the meaning of the word
kṣētrajñaḥ? Kṣētraṁ jānāti iti kṣētrajñaḥ. Kṣētrajñaḥ is the knower of kṣētraṁ; the
awarer-of-kṣētraṁ; the witness of the kṣētraṁ; the experience of the kṣētraṁ.
That is why you call it kṣētrajñaḥ; jñaḥ means what; jñatā, the knower. Now pūrva-
pakṣi says kṣētrajña may not have saṁsāra; but kṣētrajña is the knower of the
saṁsāra; which belongs to kṣētraṁ. Kṣētrajña may not have saṁsāra. Kṣētrajña
the jīvātma; kṣētrajña-jīvātma may not have saṁsāra; but kṣētrajña is the knower-
of-saṁsāra and now the knower-of-saṁsāra; will have passive-saṁsāra; like
passive smoking. Even though you don't have any problem; suppose you are
reading in the newspaper that there are problem in the neighborhood; even
though you have got a comfortable house; you don't have any disease; in your
house everything is wonderful; when you read in the newspaper somebody having
any problem will not that create something called empathy. Empathy means
sympathy. Kṣētrajña will have the problem of experiencing the problem. It does
not have the problem; but it is the experiencer-of-the-problem; will it not be the
cause of problem. I am not the mind; but I am watching what; the depression of
the mind; the anger, the frustration, etc. therefore, even if I don't have any
problem; will I not suffer the problem of experiencing-the-problem, because I am
the kṣētrajñaḥ the knower? That is the question.
Nanu ayamēva dōṣaḥ; this is the problem of kṣētrajñaḥ; yat dōṣavat-kṣētra-

vijñātr̥ tvam; kṣētrajñaḥ is the knower; the experiencer of what; the kṣētra; what
type of kṣētra, which has got the problem of saṁsāra. Even though not the-owner-
of-a-problem, I am the experiencer-of-the-problem which is owned by somebody
else. Will it not cause pain? That pain kṣētrajña has got the passive-saṁsāra.
For that we can give two answers. We can give another answer which in
Śaṅkarācārya bhāṣyaṁ, Rāmarāya Kavi gives this argument; if jīvātma will have
passive-saṁsāra because he is seeing the saṁsāra-of-anātma; Īśvara also will have

greater saṁsāra; because Īśvara is seeing; I am seeing only a few surrounding

people; but Īśvara will be mahā-saṁsāri, because Īśvara will be watching what; the
whole creation; and all the devotees; I know the problem of Chennai but for Īśvara
the problem is more; he will see the problem of naraka lōka; people will be roasted
which he will observe; we don't know what is happening while Bhagavān in fact
cannot sleep at all for he will be watching the saṁsāra all the time of all the
people. If watching the saṁsāra will make the jīvātma a saṁsāri, watching the
world will make the Paramātma a greater-saṁsāri. Therefore that argument
cannot hold good. But still Śaṅkarācārya will give another technical answer. We will
look at that.
What is the question? Kṣētrajña has got passive-saṁsāra; by experiencing the

saṁsāra of the mind. This is the question. What is the answer?
न च नवज्ञानस्वरूपस्र्ैव अनवनिर्स्र् नवज्ञातृत्वोपचारात्; र्िा उरणतामात्रेण अग्ज्नेः तन्प्तनिर्ोपचारः तद्वत् ।
na ca vijñānasvarūpasyaiva
ٌ avikriyasya vijñātr
ٌ ̥ tvōpacārāt yathā
uṣṇatāmātrēṇa agnēḥ taptikriyōpacāraḥ tadvat |
Here Śaṅkarācārya says kṣētrajña is also called a knower; but when kṣētrajña is
called a knower, what is the significance of that he wants to say. And for that we
have to know what is the meaning of the word knower. When we use the word I-
am-a-knower; I-am-a-experiencer etc., who is the real-knower; who-is-the-
experiencer we have to clearly understand. When we talk about the individual, in
vēdānta-śāstram the individual consists of three components or constituents. One
is śarīra-thrayam, the anātma which is the reflecting-medium (RM) and in that RM
in the context of knowing, the most important constituent is the mind; therefore,
mind is an important component of the individual. But mind itself is a jaḍa-vasthu
and it is made up of pañca-bhūtas; therefore, mind-alone cannot become a

knower and mind requires what; borrowed-Consciousness; which we call it as
reflected-Consciousness (RC). Mind along with RC is there; individual consists of

mind, mind representing śarīra-thrayam, (RM) the reflecting-medium; mind

represents the entire śarīraṁ; mind is there; cidābhāsaḥ, reflected-Consciousness
is there; and if the reflected-Consciousness must be there in the mind; we require
what: reflection is possible only when there is original-Consciousness (OC) and
where is OC located and it is all-over; therefore, the individual consists of OC also;
therefore, every individual-knower or experiencer, is a mixture of three
constituents: mind plus RC plus OC. Now the question is in this group of three; in
this composite-entity, which one is the knower; who is the knower? Can we say
anyone of the three is the knower? Can mind be the knower? Mind itself is jaḍam.
Can RC be the knower; RC cannot be there without mind and OC. RC cannot be
called the knower by itself; mind cannot be called knower by itself. Can OC be
called the knower by itself?
Original Consciousness by itself also cannot be called a knower; because knowing-

process requires a modification. It is a kriyā and no process, including the process
of knowing is possible in OC. Therefore, all these three individually taken cannot be
a knower.
Then let us analyse, can any two taken together be called knower? First we took
each one individually. Now we will take in pairs. Can you call mind and RC without
OC is the knower. Mind and RC alone is the knower without OC can you say. No.
Why? Because without OC mind cannot even exist; remember mind does not have
a existence by itself. Without OC mind cannot have existence. Without OC, mind
cannot have RC also. Therefore, how can you say exclude OC and call mind plus RC
is the knower? Mind-RC pair cannot be the knower.
Then can RC-OC pair be the knower excluding the mind. Oh Fool, if you exclude the
mind, RC cannot exist. Where is the RC, if you exclude the mind? Therefore, you
cannot say RC-OC pair is the knower.
Then can you say OC-mind pair is the knower without RC? If without RC, OC and
mind alone can be the knower the wall also will be a knower because wall does not

have but RC and wall has got both the RM and also OC. But wall is not a knower
why, because it does not have RC; if RC is excluded there can be no knower. In fact,
the wall is not a knower because RC is absent. I am using RC OC and all, assuming
that you do not confuse it with RCC, Cement etc.
Therefore, mind cannot be knower; RC cannot be knower; OC cannot be knower;

mind and RC alone cannot be knower; RC and OC alone cannot be knower; OC and
mind cannot be knower. Therefore, anyone of them singly cannot be the knower;
all the three pairs also cannot be the knower; pāriśeṣa-nyayēna, knowership is
possible only when all the three join together. Knower is a composite-entity which
consists of three constituents; mind, plus RC plus OC; this composite-entity alone is
called knower, jñātā; experiencer etc.; therefore, knowership is distributed in all
the three components.
Knowership should belong to the mind also; knowership should be distributed to

the RC also; remember knowership should be distributed to the original
Consciousness also. Therefore, in the śāstra the word knower is used to anyone of
these three in different contexts.
Sometimes mind is called the knower; sometimes RC is called the knower;

sometimes OC is called the knower. It should not disturb you. You should be
comfortable using the word knower for all these three because knowership is
distributed on all these three components.
Therefore, when I say mind is the knower, we should understand mind is the
constituent of the composite-knower. When I say RC is the knower it means RC is
the constituent of the composite-knower; when I say OC is the knower; then it is
constituent of the composite knower; all the three constituents are required.
Of these three constituents, mind and RC changing-constituents of the composite-

knower. These are highly technical. Mind and RC are changing-constituents of the
composite-knower. Now fill up the blanks. When you say OC is the knower, then

OC is non-changing constituent of the composite-knower. Knower means always

composite. So we have got changing-constituent for the composite-knower and we
have got the changeless-constituent for the composite-knower; the knower must
always include both the constituents. The changing-constituent of the composite-
knower is called pramāta. And changeless-constituent of the composite-knower is
called sākṣi. Knower is always a composite-entity consisting of pramāta and sākṣi.
Knower is always the mixture of pramāta and sākṣi.
Pramāta will not be pramāta if sākṣi is excluded; sākṣi will not be sākṣi, if pramāta
is excluded; both retain their name; like husband-wife; each will retain the
wifehood and husbandhood only when they are husband and wife. Similarly the
pramātrutvam is only in the proximity of sākṣi’s sākṣitvam is only in the proximity
of Pramāta. When you use the word I-am-a-knower, the meaning of the word I is
pramāta-plus-sākṣi.
And in the kṣētrajña-ślōka, Lord Kr̥ ṣṇa is concentrating upon which knower; the
sākṣi-knower; of course in the proximity of pramāta. We never say sākṣi is knower
by itself. In the absence of pramāta, sākṣi will lose its sākṣi-status and it will be
called caitanyam. In the proximity of pramāta, sākṣi will retain the sākṣi-status and
it will be called a knower.
And sākṣi will lose its Sākṣi-status in the absence of pramāta; therefore, in the
proximity of pramāta, Sākṣi is called kṣētrajñaḥ. And therefore, Lord Kr̥ ṣṇa says
kṣētrajña, the sākṣi is the knower along with the pramāta; or the experiencer of
everything. Kṣētrajña, the sākṣi the non-changing constituent of the composite-
knower is the experiencer of avidyā, as well as all the saṁsāra.
Now pūrva-pakṣi’s question is if the kṣētrajña, the sākṣi is the knower of the
saṁsāra, will it not affect the kṣētrajñaḥ. If kṣētrajña-sākṣi, the OC, the non-
changing-constituent of the composite-knower; is the experiencer of avidyā and

saṁsāra; will not that experience affect the kṣētrajñaḥ.

That is the question; what is Śaṅkarācārya’s answer; he says the sākṣi-status

cannot disturb the Consciousness. The temporary-sākṣi-status, the knowerhood
which comes because of the proximity of the pramāta; the temporary-sākṣi-status
which is given to what: the OC cannot affect the sākṣi because original
Consciousness is nirvikāraḥ it is changeless-constituent; not only nirvikāraḥ it is
asaṅgaḥ also.
So sākṣinaḥ nirvikāratvāt sākṣinaḥ asaṅgavat, and sākṣi-status is mitya or satyaṁ;
sākṣi-status is also a temporary-status and it is in proximity of pramāta. If pramāta

is gone, sākṣi cannot be called sākṣi also. Therefore, sākṣitvam is superimposed on
OC temporarily and that temporary=sākṣitvam superimposed on OC, because of
the proximity of RM and RC pramāta, cannot affect because OC by itself is
nirvikāraḥ and asaṅgaḥ. Therefore, kṣētrajña continues to be un-affected by
witnessing the saṁsāra. sākṣi continues to be un-affected by witnessing saṁsāra;
pramāta will be affected by knowing Śaṅkarācārya. That’s why pramāta has got
the mind; mind will be affected because it is the changing-constituent of the
knower; therefore, when I read a terrible news of so many children killed by the
terrorist groups; when I say I am affected by reading the news; which constituent
is affected; the pramāta constituent will be affected. For some time, it will be
saying, poor children! We are talking about kṣētrajña; kṣētrajña is what sākṣi-
constituent, which is identical with Paramātma; that is why Īśvara also will not
become saṁsāri by seeing all the dēvatās in purāṇās; regularly dēvatās before
every avatāram, the dēvatās will run to Bhagavān and they will praise Brahmā, and
Brahmā will say I am helpless; let us then Bhagavān will say I am helpless and they
together go to Viṣṇu and all of them and there will be Brahmasthuti will be there;
and Viṣṇu will say I will take avatāram. And the dēvās will say ask when? Viṣṇu will
say right time should come. And until then what should you do; suffer; like
astrologers who will say suffer for six months for better days to come and
thereafter we will get used to it! Even for freedom from Saturn you have to wait.

Similarly, Bhagavān will say that you have to go through suffering; that means
what; during that time Bhagavān has to watch the suffering of the dēvatās under
asūras; keep watching the suffering will make saṁsāra; and Bhagavān also is
saṁsāri. If you say Bhagavān is asaṁsāri, it is because he knows I am not the
pramāta-component and I am the sākṣi-component; if Bhagavān can identify sākṣi-
component and be free, we say I also can watch the suffering; identify with the
sākṣi-component and be free exactly like Bhagavān; that is what like Lord Kr̥ ṣṇa
said in the 4th chapter ślōka
न मां कमायभण शलम्पन्न्त न मे कमयफले स्पृहा ।

इनत मां र्ोऽभभजानानत कमयभभनय स बध्र्ते ॥ ४-१४ ॥
na māṁ karmāṇi limpanti na mē karmaphalē spr̥hā |

iti māṁ yō:'bhijānāti karmabhirna sa badhyatē || 4-14 ||
If Bhagavān can be free from saṁsāra even when while watching saṁsāra of
others, we can also be free from saṁsāra by watching the saṁsāra of everyone,
including pramāta. I hope it is clear. You look at it.
na ca vijñāna-svarūpasya even though kṣētrajña is called a knower that

knowerhood is superimposed; it is vijñāna-svarūpam, it is only OC. It is a knower
without-knowing-action. It is a knower without-knowing-action. And the knower
without knowing action is called sākṣi. Avikriyasya, avikriya means without-
knowing-action, it is the knower in the proximity of pramāta (that is understood).
And therefore, vijñātr̥ tvōpacārāt, the knowerhood is only figurative-expression; it
does not convey any action. Upacāra means it does not convey any action, will,
desire plan etc.
Then the question comes: Can the Consciousness be called a knower; without-
knowing-action. Is it not wrong? Because ‘er’ is added only when we do
something like walker, eater, thinker, er represents an action; how can
Consciousness be called knower-kṣētrajña without-knowing-action?

Śaṅkarācārya says we do that. It is there in our experience; it is like saying ‘fire

burnt the paper’. You attribute burning-action to the fire. ‘Fire burnt my finger’.
Śaṅkarācārya asks does fire does any action when you keep a paper on the fire.
Can you say fire was not doing any action? The moment I kept a paper, what did
the fire do? Started doing an action. What is that? The new action which started
when you put the paper on it; ‘fire started the action of burning’ can you say; no;
fire continues to be fire without doing any burning action; in the presence of fire,
the paper gets burnt and because of that temporarily-you-attribute an action to
the fire; it is a superimposed-attribute without the fire doing any action.
So fire is an illuminator is figurative-expression; fire is a burner it is a figurative-

expression; ‘Consciousness-is-a-knower’ is a figurative-expression; therefore, the
seeming-knower is called sākṣi. And because of that seeming- knowerhood;
kṣētrajña does not get any saṁsāra. Yathā uṣṇatāmātrēṇa, because of mere heat
in the fire, agnēḥ taptikriyā, action of burning is attributed to the fire; tadvat; so
what is the translation of the word sākṣi; seeming-knower what is the translation
of kṣētrajñaḥ; seeming-knower; kṣētrajñaḥ is equal to sākṣi is equal to OC is equal
to seeming-knower; it can be identical with Paramātma. No problem.

390 Verse 13.02
Page 313, bhāṣyam top line
न च नवज्ञानस्वरूपस्र्ैव अनवनिर्स्र् नवज्ञातृत्वोपचारात्; र्िा उरणतामात्रेण अग्ज्नेः तन्प्तनिर्ोपचारः तद्वत् ।
na ca vijٌānasvarūpasyaiva avikriyasya vijٌātr̥tvōpacārāt yathā uṣṇatāmātrēṇa agnēḥ

taptikriyōpacāraḥ tadvat |
The pūrva-pakṣi asked the final question in the previous page, last paragraph,
nanu ayamēva dōṣaḥ, yat dōṣavat-kṣētra-vijñātr̥ tvam, the jīvātma is called
kṣētrajñaḥ and the very status of kṣētrajñaḥ makes jīvātma a saṁsāri; and
therefore it cannot be equal to asaṁsāri-paramātma. And his explanation is: all the
problems of saṁsāra may belong to kṣētraṁ. We are willing to accept that; and
kṣētrajña may be free from all the problems; that also we agree; but the very word
kṣētrajñaḥ means kṣētraṁ jānāti is kṣētrajñaḥ. It is the knower of kṣētraṁ. And
since kṣētrajñaḥ is the knower of kṣētraṁ, kṣētrajñaḥ must be the knower of the
problems of the kṣētraṁ also. And being the knower-of-the-problems itself is a
problem. And what is the example? Pūrva-pakṣi does not give, but we can
understand. Even though we do not have any problem personally or family-wise
and you read about the problems or others, the very awareness of the problem of
others disturbs us. Similarly, kṣētrajñaḥ like the passive-smoking; kṣētrajñaḥ will
be indirectly affected by the kṣētra-saṁsāra; because of being the knower of that.
This was the final question for which Śaṅkarācārya answered; No, the problem is
not there. When we use the word kṣētrajñaḥ, the knower, we said knower has got
three constituents; do you remember; the very important discussion; the knower
has got three constituents; mind is one constituent; cidābhāsā is another
constituent; cit is another constituent; mind and cidābhāsā together is called

pramāta-constituent, cit is called sākṣi-constituent; thus the knower is a mixer of

pramāta and sākṣi. Of these two, the pramāta-part of the knower is savikāra-
knower, knower is nirvikāra-asaṅgaḥ-knower. When Kr̥ ṣṇā uses the word
kṣētrajñaḥ, he is not referring to the savikāra-pramāta-constituent, but he is
referring to the nirvikāram-sākṣi-constituent; even though the sākṣi is called the
knower, sākṣi does not undergo any change; there is no process of knowing. In the
presence of sākṣi, of course, along with pramāta, the knowing takes place.
Therefore, sākṣi being nirvikāraḥ, sākṣi being asaṅgaḥ, it is a knower-without-
doing-the-action-of-knower. Since it is knower-without-doing-the-action-of-
knower, knowerhood of the sākṣi is only a figurative-expression and therefore it
does not cause any difference in the caitanyam. He gave an example; like when
you say fire burns a paper, the burnerhood of the fire is not an action on the part
of the fire; in the presence of the fire, papers get burnt and because of that event,
you give the status of burnerhood. Dugnehe agnēḥ aupacārikam. Similarly,
jñātr̥ tvam of kṣētrajña is aupacārika-jñātr̥ tvam and this aupacārika-jñātr̥ tvam of
the kṣētrajña does not bring about any problem for kṣētrajña. Therefore, kṣētrajña
continues to be nityaḥ, śuddhaḥ, asaṁsāri. And therefore, asaṁsāri-kṣētrajña and
asaṁsāri-Paramātma can be happily equated and I can claim Aham Brahmāsmi
and when I claim Aham Brahmāsmi, I don't mean the Prātma-aṁśa but I refer to
kṣētrajña-sākṣi-aṁśa; bhāga-tyāga-lakṣaṇaya; therefore, kṣētrajña-Īśvara-aikyam
is without any dōṣaḥ and that is the central theme of the 2nd verse of the
thirteenth chapter. Up to this we saw in the last class.
र्िा अत्र भगवता निर्ाकारकफलात्मत्वाभावः आत्मनन स्वत एव दर्िंतः —अनवद्याध्र्ारोनपतः एव निर्ाकारकाददः आत्मनन
उपचर्यते; तिा तत्र तत्र ‘य एिं िेवि हन्तारम ्’ (भ. गी. २ । १९), ‘प्रकृ तेः दियमािातन गुिैः कमातस्ि सितशः’ (भ. गी. ३
। २७), ‘नादिे कतयतचत्पापम ्’ (भ. गी. ५ । १५) इत्र्ाददप्रकरणेिु दर्िंतः । तिैव च व्या्र्ातम् अस्माभभः । उिरेिु च
प्रकरणेिु दियनर्रर्ामः ॥
yathā atra bhagavatā kriyākārakaphalātmatvābhāvaḥ ātmani svata ēva darśitaḥ —

avidyādhyārōpitaḥ ēva kriyākārakādiḥ ātmani upacaryatē; tathā tatra tatra ‘ya
ēvaṁ vētti hantāram’ (bha. gī. 2 | 19), ‘prakr̥tēḥ kriyamāṇāni guṇaiḥ karmāṇi
sarvaśaḥ’ (bha. gī. 3 | 27), ‘nādattē kasyacitpāpam’ (bha. gī. 5 | 15)

ityādiprakaraṇēṣu darśitaḥ | tathaiva ca vyākhyātam asmābhiḥ | uttarēṣu ca

prakaraṇēṣu darśayiṣyāmaḥ ||
Śaṅkarācārya says Ātma is called sākṣi, sākṣi means kṣētrajñaḥ; kṣētrajñaḥ means
the knower of the kṣētraṁ; the knowerhood of the Consciousness is a
superimposed idea; it is not the intrinsic-nature of the Ātma. It is what is said now.
And Śaṅkarācārya extends that and points out that not only knowerhood of Ātma is
superimposed; everything other than Ātma is superimposed only; the entire
creation is normally divided into three groups; technically, which Śaṅkarācārya
uses very often; kārakam, kriyā and phalam. Kāraka means the ingredients
required for action; the accessories required for any action like subject, object,
instrument; beneficiary; the locus; in grammar indicated by the prathamā-vibhakti,
dvidiya-vibhakthi, tritiya-vibhakthi; all them are called kārakas; when all the
kārakas are combined together, kriyā is produced; kāraka-janya-kriyā; there is a
speaker; there is spoken-to; there is speaking-instrument; when all these are
joined together; what happens; class happens; for the class is to happen, subject is
required; object is required, instrument is required; therefore, it is said kāraka-
janya-kriyā.
And what is the kriyā? The speech or lecture or the discourse is called kriyā. And
kriyā produces what: kriyā-janyam-phalam. Kriyā produces phalam. It may be
dr̥ ṣṭa-phalam in the form of understanding or confusion; if you are confused, that
is the dr̥ ṣṭa-phalam. If you understand that is a dr̥ ṣṭa phalam. Then adr̥ ṣṭa phalam
puṇyam, pāpam, next śarīraṁ, etc will come under what; phalam. Therefore
vēdānta defines the entire kṣētraṁ as kriyā-kāraka-phalam. Entire kṣētraṁ is kriyā-
kāraka-phalam; entire universe is kriyā-kāraka-phalam; entire anātma is kriyā-
kāraka-phalam; and this kriyā-kāraka-phalam is what; mithya-adhyastam on Ātma.
And when everything is superimposed, what about the small knowerhood of Ātma.
For that he is saying: kaimudika-nyāyēna when everything is superimposed, Ātma
knowerhood; knowerhood comes under kāraka, kriyā or phalam? Let me see
whether you are awake? Knowerhood comes under kāraka, kriyā or phalam; when

you say knower, it is kāraka, prathama vibhaktiḥ. Knower knows the known with
the knowing-instrument; the knower is a kāraka; when the entire creation is

superimposed, the knowerhood or kṣētrajñatvam also is a superimposed-thing
only. And what is superimposed cannot affect the Ātma; na hi adyastasya guṇēna
dōṣēṇēna va anumātreṇāpi adhiṣṭānam saṁbadhyatē. Therefore, he says yathā;
this word yathā and tathā makes the entire paragraph a very long sentence;
therefore for our convenience I take the yathā out of this sentence; so that we can
cut it to smaller pieces.
Atra bhagavatā, atra means in the entire Bhagavad Gīta, Bhagavatā, Lord Kr̥ ṣṇa
has revealed the central message; what is the message of the entire Gīta; Ātma
adhiṣṭhānaṁ sathyam; kriyā-kāraka-phala-anātma is mithya. Therefore, he says
kriyā-kāraka-phalātmatvām kārakam is like knowerhood; doerhood etc;. then kriyā
means knowing; even when you say Ātma is ‘witnessing’ that ‘witnessing’ also is a
kriyā; that witnessing-kriyā also is not an actual-action on the part; Ātma
witnesses-without-witnessing; witnessing is a superimposed kriyā. Witnesshood is
superimposed-kārakam; witnessing-process is superimposed-kriyā; witnessed-
object is a superimposed-kārakam again. And kriyā-kāraka-phala-ātmatvam; that
nature knowerhood; ātmani-abhāvah is not really there; in the Ātma. It appears in
the Ātma; but it is not really there. Iti svataḥ ēva darśitaḥ; svataḥ means by Lord
Kr̥ ṣṇa himself this has been shown. We will cut it into several smaller sentences.
Avidyā-adhyārōpitaḥ ēva kriyā-kārakādiḥ ātmani upacaryatē; Ātma will become

sākṣi when? In the last class I said if Ātma is not associated with pramāta, Ātma
pure- Ātma does not get sākṣi-status; only in the proximity of mind and
cidābhāsaḥ, cit gets the name sākṣi. In the absence of the mind and cidābhāsaḥ, cit
will be what; cit only. It will not get the name sākṣi or kṣētrajñaḥ. Therefore, he
says Avidyā-adhyārōpitaḥ ēva, because of the superimposition of the mind and

cidābhāsaḥ only, kriyā-kārakādiḥ, Ātma is called the knower-witness; and also
witnessing-action kriyā; kriyā means witnessing; and kārakam means witnesshood;

all of them are ātmani upacaryatē. Upacāra means figuratively they are attributed.
Figurative-attribution is called upacāraḥ. What is example: never forget the
example; this is one of the very crucial topic of advaitam; remember the example
we say fire burns. The verb ‘burns’ has absolutely no meaning, because fire does
not do any action; then what does the fire do? I say it does not do anything. Again
you are asking what does fire do?!! Therefore, fire does not do; fire is burning-
action; and burner-status or upacāra; Consciousness is; witnesshood and
witnessing-action, both are aupacārikam. Thus avidyā-adhyārōpitaḥ ēva, only
through that kriyā-kārakādiḥ, witness-status and witnessing-action, ātmani
upacaryatē, they are figuratively attributed to Ātma.
The next sentence we will remove the word tathā also because once you add yathā
and tathā, it will become a very long complex-sentence; we will reduce complex-
sentence, compound sentence, etc. [Once upon a time we studied in high-school
grammar Split the para into many simple sentences].
The next sentence is tatra tatra; so this idea Bhagavān has revealed in several
places in the Gīta. Tatra tatra means on various occasions. Then the student who
does not have time to do homework, he will ask the question on different
occasions you say, he will ask, on which occasions; and we have no time to study;
eighteen chapters of Gīta; and Śaṅkarācārya says; don't worry I am a sannyāsi and
I have nothing else to do; and I will give you the reference also. What are they?
र् एनं वेशि हन्तारं र्श्चैनं मन्र्ते हतम् ।

उभौ तौ न नवजानीतो नार्ं हन्न्त न हन्र्ते ॥ २-१९v॥
ya ēnaṁ vētti hantāraṁ yaścainaṁ manyatē hatam |
ubhau tau na vijānītō nāyaṁ hanti na hanyatē || 2-19 ||
There hantr̥tvam is aupacārikam. Kārakam. Kāraka-adhyārōpaḥ;



This is an example for kriyā-adhyārōpaḥ; action-superimposition. Kāraka-

adhyārōpaḥ; kriyā-adhyārōpaḥ; last one phala-adhyārōpaḥ.
नादत्ते कस्यचित्पापं न िैव सुकृतं ववभुः ।

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्तत जततवः ॥ ५-१५॥
nādattē kasyacitpāpaṁ na caiva sukr̥taṁ vibhuḥ |
ajñānēnāvr̥taṁ jñānaṁ tēna muhyanti jantavaḥ || 5-15||
This is for phala-adhyārōpaḥ. It is said Ātma is sākṣi of puṇyam and pāpam and
sākṣi does not have either puṇyam or pāpam; even witnessing the puṇyam and
pāpam will not make sākṣi depressed. Witnessing the puṇyam and pāpam will not
make sākṣi depressed; very careful; mind may get depressed; but sākṣi does not
get affected at all. Therefore nādattē kasyacitpāpaṁ na caiva sukr̥ taṁ vibhuḥ |
Then why do we say I have got lot of puṇyam or lot of pāpam; prārabdha I have to
exhaust; vēdāntic students; I have to exhaust my prārabdham, why do they say?
Lord Kr̥ ṣṇa says ajñānēnāvr̥ taṁ jñānaṁ tēna muhyanti jantavaḥ; Lord Kr̥ ṣṇa says it
is the loud proclamation of our solidified-ignorance. Whoever says, I have to
exhaust my prārabdham, he loudly and proudly proclaiming what; his ignorance;
I don't have sañcitam I don't have prārabdham, I don't have āgāmi; prārabdha-
exhaustion is talked for the junior-vēdāntic-student; during karma-and upāsana
yōga; for senior-vēdāntic-student, prārabdha-exhaustion story has to be removed.
Then when am I liberated? At least for my happiness you will answer when am I
liberated; sa nityōpalabdhisvarūpō:'hamātmā; I am nitya-muktaḥ is the message
of the Gīta. Therefore, phalam also is superimposed. ityādiprakaraṇēṣu, in these
occasions, darśitaḥ. This is the third sentence.
Then the student may say the second chapter we saw long long long before; third
chapter we saw long long before and fifth chapter long before.  Now we are in

the thirteenth chapter, kṣētrajña bhāṣyaṁ itself has taken eighteen classes we
have forgotten the first class. Later I will summarize. Therefore, when this is our
story; how will we remember all these things, if you ask, Śaṅkarācārya says Lord
Kr̥ ṣṇa will reinforce this in the later chapters also.
Therefore, he says tathā ēva ca vyākhyātam asmābhiḥ; we have interpreted all

those slōkās in the 2nd, 3rd and 5th chapters; we have interpreted in that manner
only; which means kriyā-kāraka-phalani; ātmani-adhyastāni; Ātma nitya-mukta
Paramātma ēva.
Thus we have already told on those occasions tathā ēva ca vyākhyātam asmābhiḥ.
Full stop. Then there is another final sentence; uttarēṣu ca prakaraṇēṣu
darśayiṣyāmaḥ. Later also Kr̥ ṣṇa will talk about this and we will remind you there,
don't worry. Like the reminder in the mobile phone, we will remind you again.
Where all in the future it will be shown that also will be shown by Śaṅkarācārya in
this bhāṣyam.
हन्त । तर्हं आत्मनन निर्ाकारकफलात्मतार्ाः स्वतः अभावे, अनवद्यर्ा च अध्र्ारोनपतत्वे, कमायभण अनवद्वत्कतयव्यान्र्ेव, न
नवुिाम् इनत प्राप्तम् ।
hanta | tarhi ātmani kriyākārakaphalātmatāyāḥ svataḥ abhāvē, avidyāyā ca

adhyārōpitatvē, karmāṇi avidvatkartavyānyēva, na viduṣām iti prāptam |
Now the pūrva-pakṣi himself says the corollary of this discussion is: jñānam and
karma can never go together. The corollary of this discussion; what discussion;
Ātma is free from kriyā, kāraka and phalam; because all these three are
superimposed and if kriyā-kāraka-phalam are superimposed, Ātma will be karta or
bhōktā? Ātma has to be nitya-akarta and nitya-abhōktāḥ and therefore, Ātma and
karma can never go together.
And jñāni is the one who has claimed I am Ātma; first step is what: Ātma is not a
karta; therefore, Ātma and karma can never go together; is the first step; Ātma is
akarta step one.

Ātma and karma cannot go together; the step two.
The step three is jñāni is one who claims I-am-the-Ātma. The step three.
And what is there for step four. Since Ātma and jñāni are identical, jñāni and karma
can never go together. Therefore, karma-kānḍa has no saṁbandaḥ with a jñāni.
Therefore, jñāna-karma-samuccaya is not possible; therefore, ajñāna-karma-
samucchaya alone is possible. This pūrva-pakṣi himself has declared. Śaṅkarācārya
says dhīrgāyuṣmān bhava to pūrva-pakṣi. So hanta, alas! Tarhi, if your conclusion
is true, remember the four steps; Step-One: Ātma-akarta; step-two Ātma has no
connection with karma; step-three jñāni is Ātma and step-four therefore jñāni and
karma have no connection. Therefore, jñāna-karma-samucchaya is not possible;
therefore, ajñāna-karma-samuccaya alone is possible. So he says tarhi, then
ātmani kriyā-kāraka-phalātmatāyāḥ svataḥ abhāvē, if Ātma does not have any
karma by its very nature; avidyāyā ca adhyārōpitatvē, if all the karmās are
superimposed by avidyā, avidyāyā ca adhyārōpitatvē sati, sati saptamī; sati, that is
also sati saptami, then what is the conclusion; Śaṅkarācārya’s favourite conclusion
which pūrva-pakṣi himself says; therefore Śaṅkarācārya must be celebrating with
poṅgal. Karmāṇi avidvat kartavyāni ēva; all the karmās belong to avidvān only.
Kartavyāni ēva full stop or semi-colon; na viduṣām iti prāptam; jñāni does not have
any karma; jñāni does not need any karma; jñāni does not have any karma.
Let us add a few notes on that. Jñāni does not need any karma; why?
Number one karmas are done for either karma phalam; dharmārtha kāma; are for
mōkṣa, through cittaśuddhi; karmās are either for dharma-artha kāma directly or
for mōkṣa indirectly. Jñāni does not want dharma-artha kāma, why, even as a
sādhaka he has said I am not interested
श्रेर्श्च प्रेर्श्च मनुरर्मेतः

तौ सम्परीत्र् नवनवनशक्त धीरः ।
श्रेर्ो नह धीरोऽभभ प्रेर्सो वृणीते
प्रेर्ो मन्दो र्ोगक्षेमाद्वृणीते ॥ I .2.२॥

śrēyaśca prēyaśca manuṣyamētaḥ

tau samparītya vivinakti dhīraḥ |
śrēyō hi dhīrō:'bhi prēyasō vr̥ṇītē
prēyō mandō yōgakṣēmādvr̥ṇītē || I.2.2||
Jñāni is already not interested in dharma, ārtha, kāma even as a sādhaka, and jñāni
does not require karma for mōkṣa also why, because jñānam is I am already
muktaḥ; therefore, since jñāni is no more a sādhaka; he does not have any
sādhyam at all; he does not require karma and he does not seek any end through
karma. So jñāni does not need karma.
Then the second one is jñāni does not have karma. This alone we have to carefully
analyse. How do we say jñāni does not have karma because Lord Kr̥ ṣṇa clearly says
even after gaining jñānam, lōkasaṅgrahamēvāpi sampaśyankartumarhasi; even
after jñānam; lōka saṅgrahārtham you have to do karma; Lord Kr̥ ṣṇa has said in
3rd chapter ślōka 25
सक्ताः कमयडर्नवद्वांसो र्िा कुवयन्न्त भारत ।

कुर्ायनद्वद्वांस्तिासक्तभश्चकीिुयलोकसङ् ग्रहम् ॥ ३-२५ ॥
saktāḥ karmaṇyavidvāṁsō yathā kurvanti bhārata |
kuryādvidvāṁstathāsaktaścikīrṣurlōkasaṅgraham || 3-25 ||
Thus jñāni does karma; and jñāni has to do karma and Lord Kr̥ ṣṇa quotes himself; I
am doing karma all the time therefore, when jñāni has to do karma the jñāni does
karma; how do you say jñāni does not have karma. At least did you understand the
question? Then alone you can understand the answer.
What was my first discussion? Jñāni does not need karma because he does not
have any puruṣārtha as goal; second statement is jñāni does not have karma; that
alone can be challenged because jñāni does karma for lōka-saṅgraḥ; for that what
is the answer? The answer has been given by Lord Kr̥ ṣṇa. When jñāni does karma,
all the worldly people will declare jñāni does karma; but jñāni himself does not say
‘I do karma’; [see whether you understand] when all the people say jñāni does

karma, jñāni himself does not say ‘I do karma’ nor does he connect karma to
himself. What are the two examples?



Therefore, jñāni does not connect any karma with himself; therefore, jñāna-karma-
samucchaya is seeming-samuccaya; it is samuccaya-ābhāsa but there is no
samuccaya. We accept jñāna-karma-samucchaya-ābhāsa but no actual-samuccaya;
the karma also Śaṅkarācārya declares it is karma-ābhāsa. Therefore, jñāni has got
karma-ābhāsa and samuccaya-ābhāsa but no actual-karma.
And another direct example my favourite ślōka;

paśyañśr̥ṇvanspr̥śañjighrannaśnangacchansvapañśvasan || 5-8 || naiva kiñcitkarōmīti
yuktō manyēta tattvavit; where is the question of karma after jñānam. Therefore,
jñāni does not need karma. Jñāni does not have karma; therefore, jñāni has got
only karma-ābhāsa; therefore, samuccaya is not there for a jñāni. I hope it is clear.
Ēva na viduṣām iti prāptam when pūrva-pakṣi himself has declared jñāna-karma-
samucchaya is not there; Śaṅkarācārya says dhīrgāyuṣmān bhāva; I will reinforce
in another context also.
Therefore, whoever says I am doing karma is a jñāni or ajñāni? Any karma. There is
no doubt about it. Jñāni may do pañca mahā yajñā regularly and say it is all for lōka
saṅgraḥ but during pañca-mahā-yajñā if a person says or feels I am doing this for
the sake of lōka-saṅgraḥ, that means he does not have jñānam. Jñāni may use the
word ‘I-am-doing’; in front of the world because world does not understand

therefore, for the sake of the world a jñāni may say; evening there is a pūjā or he
may say I will give a talk. Therefore, jñāni may use that expression but it is only at
the verbal level; in his heart if he is a jñāni, he can never think I-am-a-karta; he can
never think I-am-a-sādhaka; even in svapna he cannot have that thought; if he has
that thought he requires more śravaṇaṁ or more mananam or more
nidhidhyāsanam. It is impossible for a jñāni to look upon himself as karta, bhōktā,
pramāta or a sādhaka; he can never have, even when he does pūjā; in the inner
heart, he can never have dāsōham-bhāvana; he knows sōham is a fact; he
understands dāsōham is a vēṣa; vēṣa hanaka svatma-darśanaṁ; that I am a
bhakta is a vēṣa; that the other one is Bhagavān is a vēṣa; one Ātma has put on
bhakta-vēṣa and Bhagavān-vēṣa; the pūja-drama is going on and I am the
adhiṣṭhānaṁ for bhakta also; I am the adhiṣṭhānaṁ for Bhagavān-vēṣa also. This
wisdom never gets out of a jñāni’s mind if he is or if she is a jñāni. This is the
message of Gīta; and this is the message of upaniṣats also;
अि र्ोऽन्र्ां दे वतामुपास्तेऽन्र्ोऽसावन्र्ोऽहमस्मीनत न स वेद
atha yō:'nyāṁ dēvatāmupāstē:'nyō:'sāvanyō:'hamasmīti na sa vēda (Brihad.4.10)
na sa vēda Br̥ hadāraṇyakōpaniṣat says as long as a person thinks that Bhagavān is

an object of worship and I am the subject as long as upāsyaḥ-upāsakaḥ-bhēda is
there, he does not know, the Br̥ hadāraṇyakōpaniṣat declares; therefore advaitam
alone is the tatvam but we do not impose it on anyone. Continue in dāsōham until
you are comfortable; never force sōham on anyone; including 30-year-old-
vēdāntic-student. Teacher will not reject the student; even if the student say your
class is very good and give life time achievement award but I will continue to be
dāsōham; guru will not get anger and he will say: come to sōham conveniently, but
that is the ultimate-liberating-wisdom.
सत्र्म् एवं प्राप्तम्, एतदे व च ‘न दह दे हभृता शक्यम ्’ (भ. गी. १८ । ११) इत्र्त्र दियनर्रर्ामः । सवयिास्त्रािोपसंहारप्रकरणे च
‘समासेनिै कौन्तेयतनष्ठा ज्ञानतय या परा’ (भ. गी. १८ । ५०) इत्र्त्र नविेितः दियनर्रर्ामः । अलम् इह बहुप्रपचचनेन,
इनत उपसंनिर्ते ॥ २ ॥

satyaṁ ēvaṁ prāptam, ētadēva ca ‘na hi dēhabhr̥tā śakyam’ (bha. gī. eighteen | 11)
ityatra darśayiṣyāmaḥ | sarva śāstrārthōpasaṁhāraprakaraṇē ca ‘samāsēnaiva
kauntēya niṣṭa jٌānasya yā parā’ (Bha. Gīta. eighteen | 50) ityatra viśēṣataḥ
darśayiṣyāmaḥ | alam iha bahuprapaٌcanēna, iti upasaṁhriyatē || 2 ||
So satyaṁ ēvaṁ prāptam what you [pūrva-pakṣi] said in the previous paragraph it
is satyaṁ; definitely true that jñāni does not have any saṁbandaḥ with karma
whether his body does any karma or not. ēvaṁ prāptam, (comma is there, we can
put a full stop also); ētadēva ca darśayiṣyāmaḥ, we are going to reinforce this
message in future also; so we have got all the places, 2nd chapter where, 3rd
chapter, 5th chapter; 13th chapter now it is followed by ca ‘na hi dēhabhr̥ tā
śakyam’ (bha. gī. 18 | 11); the human being will have to be always active; physical
withdrawal from action is never possible for a jñāni also. Therefore, freedom from
karma is not a physical withdrawal but cognitive detachment; therefore, akartr̥ tva
jñānēna, cognitive-detachment alone; cognitive-detachment (is a big-work I know]
cognitive-detachment is I know I am not connected with karma; that alone is
possible, physical-body will have to do karma; so this is going to be shown in ‘na hi
dēhabhr̥ tā śakyam’ (bha. gī. 18 | 11) iti atra; not only that, in later place also;
sarvaśāstrārthōpasaṁhāraprakaraṇē, in the upasamhāra, in the concluding
portion of the entire Gīta teaching, and where does it happen ‘samāsēnaiva
kauntēya niṣṭa jٌñānasya yā parā’ (bha. gī. 18 | 50) what is jñāna-niṣṭa Lord Kr̥ ṣṇa
will talk about again; how, samāsēna, briefly.
बुद्ध्या नविुिर्ा र्ुक्तो धृत्र्ात्मानं ननर्म्र् च ।

िब्दादीन्न्विर्ांस्त्र्क्त्वा रागद्वे िौ व्युदस्र् च ॥ १८-५१॥
buddhyā viśuddhayā yuktō dhr̥tyātmānaṁ niyamya ca |
śabdādīnviṣayāṁstyaktvā rāgadvēṣau vyudasya ca || 18-51||
There also Śaṅkarācārya will give elaborate bhāṣyam. From thirteenth chapter
onwards many slōkās will have longer bhāṣyaṁ. In madhyama ṣaṭkam all the
bhāṣyaṁs are smaller; but carama ṣaṭkam which is the jīvātma-Paramātma-aikyaṁ

which is mahā-vākya-vicāra ṣaṭkam, Śaṅkarācārya’s commentary is longer in many

places. So in this particular slōkam also, atra viśēṣataḥ darśayiṣyāmaḥ, we will
again reinforce this idea and if this portion is very clear we will get the confidence
to say I am free now.
Confidence comes based on the conviction of these six-portions of the bhāṣyaṁ;

they are 2, 3, 5, 13 and 18 [two portions] if these six-portions-bhāṣyaṁ can be
assimilated you can say I am free here and now. If you don't get the confidence
what do you do; go back to this bhāṣyaṁ again and again. Darśayiṣyāmaḥ.
Śaṅkarācārya says now that I have such a written elaborate bhāṣyaṁ on the 2nd
ślōka; [remember 18 classes I have discussed] you may be tired; Śaṅkarācārya will
never be tired; you may be tired] therefore out of consideration for you, I am
stopping the discussion for the time being.
Therefore, he says alam iha bahuprapañcanena enough of the elaboration. Iti

upasaṁhriyatē, with this intension upasaṁhriyatē my commentary on this second
verse of the thirteenth chapter which is called mahā-vākya-ślōka I am concluding; I
will give you the anvaya and stop.
The anvaya is [tvāṁ] sarva kṣētrēṣu kṣētrajñam mām ca api viddhi; yat kṣētra
kṣētrajña yōhō jñānam [bhavati] tat jñānam [iti] mēy mataṁ [bhavati].
Next class I will give just the gist of the kṣētrajña bhāṣyam and continue further.

391 Verse 13.02 summary
Page 313 bhāṣyam 4th paragraph last four lines
Verse 13.02 Bhāṣyam summary
सवयिास्त्रािोपसंहारप्रकरणे च ‘समासेनि
ै कौन्तेयतनष्ठा ज्ञानतय या परा’ (भ. गी. १८ । ५०) इत्र्त्र नविेितः दियनर्रर्ामः
। अलम् इह बहुप्रपचचनेन, इनत उपसंनिर्ते ॥ २ ॥
sarvaśāstrārthōpasaṁhāraprakaraṇē ca ‘samāsēnaiva kauntēya niṣṭa jñānasya yā

parā’ (bha. gī. 18 | 50) ityatra viśēṣataḥ darśayiṣyāmaḥ | alam iha
bahuprapañcanēna, iti upasaṁhriyatē || 2 ||
With this paragraph Śaṅkarācārya concludes his elaborate commentary on the 2nd
verse of the 13th chapter, the bhāṣyam known as the kṣētrajña-bhāṣyam or mahā-
vākya-bhāṣyam. And he established that the message of the slōka is jīvātma-
paramātma-aikyaṁ. The word kṣētrajñam in the slōka referring to jīvātma and
the word mām referring to the paramātma; kṣētrajñam cāpi mām viddhi is
equal to jīvātmānam-paramātmānam-viddhi, jīvātma-paramātma aikyaṁ
viddhi; is the message. And this being the central teaching of both the Gīta and the
Upaniṣads, Śaṅkarācārya wrote an elaborate bhāṣyam and we had to do 17 or 18
classes on that and too elaborate to remember all the details, I thought I will
summarise the essential portions and then we continue with the third slōka.
In this bhāṣyaṁ we have got bhēdavādī as the pūrva-pakṣi who does not accept
jīvātma-Paramātma-aikyam; he accepts only jīvātma-Paramātma-bhēdaḥ. So
bhēdavādī is the pūrva-pakṣi. Abhēdavādī is the siddhāntin. And he raises

objections; at three levels; and Śaṅkarācārya removes all those objections. I will
present the objections at each level and Śaṅkarācārya’s answer.
In the first level objections, the bhēdavādī claims jīvātma and Paramātma cannot
be one; because jīvātma is saṁsāra-sahitaḥ; and Paramātma is saṁsāra-rahitaḥ.

When one has saṁsāra, and another has no saṁsāra, how can they be one and the
same. He claims jīvātma has saṁsāra can be shown through śruti-pramāṇam,
yukti-pramāṇam and anubhava-pramāṇam. That the śruti talks about the means
of mōkṣa itself is a proof that the śruti accepts saṁsāra for jīvātma. Therefore,
śruti accepts jīvātma-saṁsāra.
Yukti also proves because jīvātma has several different experiences; which are
caused by puṇyam and pāpam. And therefore, jīvātma is with puṇya-pāpa and
janana-maraṇam; therefore, logic proves jīvātma is a saṁsāri. And our own
anubhava proves that we have got saṁsāra-pain, and because of these three
pramāṇams, jīvātma is saṁsāra-sahitaḥ and Paramātma is saṁsāra-rahitaḥ; that
Paramātma is free from saṁsāra; the pramāṇam is śruti only. Thus because of
these reasons, it is proved through two different pramāṇams, jīvātma and
Paramātma cannot be identical.
And then he adds one more note; if Jīvātma and Paramātma are one the same; it
will mean jīvātma is also saṁsāra-rahitaḥ like Paramātma. [I am using Sānskrīt
words assuming that you know the difference between sahitaḥ and rahitaḥ. Sahita
means with and rahita means without].
And if you talk about identity, and both are free from saṁsāra; then the entire
mōkṣa-śāstram will become redundant; mōkṣa-śāstra vaiyarthya prasaṅgaḥ. And
therefore, we should accept what: jīvātma and Paramātma are different. This is
objection-one at level-one. And what is Śaṅkarācārya’s reply.
I present in my own language for the sake summarization. Śaṅkarācārya points

out that the śāstra presents jñānam as the only means of liberation. Śāstra clearly
presents whether it is through Upaniṣats or through Gīta-jñānam is presented as a
means of liberation. If jñānam [knowledge] is the means of liberation, what must
be cause of saṁsāra? If the knowledge is the means, then the cause of saṁsāra
must be what: ajñānam. If saṁsāra is caused by ajñānam, our conclusion is
saṁsāra has to be kalpitam, adhyastham or mithya. Whatever is caused by

ignorance is false; and unreal. Whatever is caused by ajñānam; ajñāna-janyam

kalpitam, rajju-sarpavat. Saṁsāraḥ kalpitaḥ ajñāna-janyatvat rajju-sarpavat.
Therefore, Śaṅkarācārya says jīvātma has saṁsāra; but it is kalpita-saṁsāraḥ
superimposed-kalpita-saṁsāraḥ.
And if saṁsāra is kalpitam/superimposed; it is not vāsthavam; not real; not factual.

Therefore, jīvātma has kalpita-saṁsāra; vāsthava-saṁsāraḥ nāsti. Therefore,
factually, jīvātma is saṁsāra-kalpita; factually jīvātma is saṁsāra-rahitaḥ. And since
saṁsāra is kalpitam, the jīvātma-Paramātma bhēda also must be what; kalpita
only. So kalpita-saṁsāra is there; kalpita-bhēda is there; vāsthava-saṁsāra is not
there; vāsthava-bhēda is not there [are you able to understand these words; I am
not going to translate]. Kalpita-saṁsāra is there for jīvātma; kalpita-bhēda is there;
but what we want to underline is vāsthava-saṁsāra is not there; and vāsthava-
bhēda is also not there; and therefore, kṣētrajña-ślōka reveals what: vāsthava-
aikyam. Kṣētrajña-ślōka is revealing vāsthava-aikyaṁ; jīvātma-Paramātma-aikyam.
But factually there is bhēda or abhēda; factually there is abhēda only.
And even though factually abhēda is there; mōkṣa-śāstra is very very useful;
mōkṣa-śāstra is very very useful, not for eliminating vāsthava-saṁsāra; why, for
there is no vāsthava-saṁsāra; but mōkṣa-śāstra is useful for eliminating kalpita-
saṁsāra and kalpita-bhēda. So mōkṣa-śāstra is useful for eliminating kalpita-
saṁsāra and kalpita-bhēdaḥ.
And how does mōkṣa-śāstram eliminate kalpita-saṁsāra; by eliminating the cause

of kalpita-saṁsāra; what is the cause of kalpita-saṁsāra; the cause of kalpita-
saṁsāra is ajñānam; therefore, mōkṣa-śāstram serves as a pramāṇam. Mōkṣa-
śāstram serves as a pramāṇam. Pramāṇam produces pramā-jñānam; jñānam
eliminates ajñānam; and once ajñāna is gone kalpita-saṁsāra and kalpita-bhēda
are gone; therefore, mōkṣa-śāstram is redundant or relevant? Pūrva-pakṣi said
redundant and we say it is very very relevant for removing kalpita saṁsāra.

Then the next point is if saṁsāra is kalpitam, why should jīvātma eliminate the
kalpita-saṁsāra? Why should mōkṣa-śāstra eliminate a kalpita-saṁsāra because it
is only imaginary and why should śāstram eliminate an imaginary problem? It is
required because kalpita-saṁsāra appears as vāsthava-saṁsāra for the ajñāni.
Kalpita-saṁsāra appears as vāsthava-saṁsāra for the ajñāni. Therefore, from
ajñāni’s angle, it is not kalpitam. It is vāsthavam. And therefore, śāstra gives
jñānam, to eliminate the saṁsāra, with the kalpitam from śāstric-angle which is
vāsthavam from ajñāni’s-angle. Śāstra works to eliminate the saṁsāra; which is
kalpitam from śāstric-angle; which is vāsthavam from ajñāni’s-angle; therefore, it is
very very useful only. Up to this is defending the abhēda. This is called defensive-
group of arguments.
After giving defensive-group of arguments, Śaṅkarācārya goes to offensive-group

of arguments. In cricket, they have defending-field as well as attacking-field. So
offensive-arguments now we will see.
What is that? Suppose bhēdavādī is correct. Suppose; that means that bhēdavādī is
not correct. Abhupētya-vādaḥ. Let us assume bhēdavādī is correct. He says jīvātma
and Paramātma are really-different. Vāsthava-bhēda is there. And the difference is
because jīvātma has got vāsthava-saṁsāra and Paramātma does not have
saṁsāra at all. He says jīvātma has got vāsthava-saṁsāra. Who says? It is bhēda-
vādī pūrva-pakṣi.
Now Śaṅkarācārya argues let us assume jīvātma has got saṁsāra-really. Then
Śaṅkarācārya asks the question, the real-saṁsāra is anādi or sādi, beginningless or
with a beginning. Is saṁsāra real or otherwise?
Śaṅkarācārya says if the real-saṁsāra is without beginning, it will be like real-

Brahman without beginning; just as real-Brahman without beginning, does not
have end; Brahman is nityam; the real-saṁsāra without beginning will be what;
without end; and if the real-beginningless-saṁsāra is endless; mōkṣa-śāstra will be
useful or useless? In bhēda-vāda alone mōkṣa-śāstra will be useless because the

real-beginningless-saṁsāra will not end and mōkṣa will never be possible. This is a
powerful argument you should register. In dvaita-vāda mōkṣa-śāstra is non-
relevant.
And to avoid the problems suppose he says some real-saṁsāra has beginning; and
that real-saṁsāra will end [it is a problem, but let us assume] it has got a
beginning and end; then what will happen? The real-saṁsāra will end and real-
mōkṣa will begin. And if the real-saṁsāra ends giving birth to real-mōkṣa; what will
be the problem?; the real-mōkṣa also will like the real-saṁsāra which started and
ended; the real-mōkṣa also will start and end. And an ending-mōkṣa cannot be
called mōkṣa at all. It is like svarga and all other worldly-pleasures; which fall
within saṁsāra. Worldly-pleasures fall within saṁsāra, because it is anityam; your
mōkṣa also will fall within-saṁsāra only; because it will be ending. Therefore, in
your mataṁ, mōkṣa will never be possible; therefore, mōkṣa-śāstra vaiyarthyam is
not for Advaitin. Mōkṣa-śāstra vaiyarthyam is only for Dvaitins. Therefore, vāsthava-
bhēda you should not accept; vāsthava-saṁsāra you should not accept. Kalpita-
saṁsāra; kalpita-bhēda your accept; mōkṣa is possible. This is the argument level
one. And what is the fundamental argument? He said jīvātma is saṁsāra-sahitaḥ,
and Paramātma is saṁsāra-rahitaḥ is the first level of argument. In that we saw
the pūrva-pakṣi argument and our argument also goes defensive and offensive we
have seen.
Now we will go to the level number 2. In this level pūrva-pakṣi argues; ok, fine. You
say saṁsāra is kalpitaḥ. Pūrva-pakṣi says ok, I am accepting. Tuṣyat-durjana-
nyayēna. I accept saṁsāra is kalpitam. And this kalpita-saṁsāra is for whom; for
jīvātma. According to Advaitin, jīvātma has got kalpita-saṁsāra; Paramātma does
not have saṁsāra. And pūrva-pakṣi asks the question; how did kalpita-saṁsāra
come. Kalpita-saṁsāra came because of ajñānam. Now pūrva-pakṣi argues that
according to Advaitin, jīvātma has got kalpita-saṁsāra; therefore, jīvātma has got
ajñānam; the pūrva-pakṣi asks advaitin; are you accepting that jīvātma has got

ajñānam, why, jīvātma has kalpita-saṁsāra. Saṁsāra is caused by ajñānam. So

jīvātma is ajñāna-sahitaḥ. In the first level he said jīvātma is saṁsāra-sahitaḥ. Now
he changes the channel and says jīvātma-ajñāna-sahitaḥ; Paramātma ajñāna-
rahitaḥ. Therefore what, ajñāna-sahitaḥ and ajñāna-rahitaḥ; how can the two be
one and the same. How can the wise and the otherwise be one and the same?
Ajñāna-rahitatva ajñāna-sahitatva rūpa-bhēda sattvad tayōḥ bhēdaḥ aṅgīkāryaḥ iti
bhēda-vādi pṙcchati.
For this Śaṅkarācārya gave an answer in two places. In the beginning of the
bhāṣyaṁ and towards the end of the bhāṣyaṁ he gave answers. Śaṅkarācārya’s
conclusion was ajñānam does not belong to jīvātma. And what is his definition of
ajñānam; vr̥ tti-rūpa-ajñānam; trivida-vr̥ tti-rūpa-ajñānam; carefully you have to
note; Śaṅkarācārya defines ajñānam as trivida-vr̥ tti-rūpa-ajñānam; three-fold
thought; one thought is “I don't know’ thought”; avr̥ ti-rūpa-avidyā or ajñānam;
saṁśaya-rūpa-avidyā; doubting; and viparyayaḥ-rūpa avidyā. Avr̥ ti-rūpa, saṁśaya-
rūpa, viparyayaḥ-rūpa avidyā; vr̥ tti-triyātmika-avidyā; and we are not talking about
mūlāvidyā here; we are talking about avr̥ ti-rūpa vr̥ tti-triyātmika-avidyā.
And then Śaṅkarācārya said avidyā or ajñānam is not in jīvātma; then where is it
located; vr̥ tti- rūpatvāt, antaḥkaraṇa-niṣṭa-avidyā. Jīvātma does not have avidyā at
all.
And he gave many reasons; but two main reasons; in the first portion of the
bhāṣyaṁ, the reason he gave was avidyāyaḥ-dōṣatvāt; it being a deficiency, a
drawback. And he said any dōṣam belongs to an instrument only.
So avidyā, kāraṇa-niṣṭa; dōṣatvāt; timirādi-dōṣatvāt; like the cataract etc., either it

is in the antaḥkaraṇam or is in the bāhya-karaṇam and then alone we experience
the ignorance; when we have got colour-ignorance; it is because of the dōṣa
belonging to the eye; when we have got sound-ignorance, it is because of a doṣa
located where; in the ears; that is why when we have got śabda-ajñānam,

saṁśaya-jñanam, etc. like if you hear ‘immoral’ for ‘immortal’; either ignorance is
partial knowledge; you go to the doctor to check what; not yourselves; but either
ears, tongue or nose; therefore any ajñānam or saṁśaya-jñānam is because of
doṣa and doṣa belongs to either bāhya-kāraṇam or antaḥkaraṇam; therefore, vr̥ tti
trayātmaka-avidyā antaḥkaraṇa-niṣṭa -dōṣatvāt timarādivat; therefore, it does not
belong to jīvātma. That is our aim.
Then towards the end, he gave another argument [I hope you remember, we just
not saw it; we have not had enough time to forget, I think] what is that; avidyā or
ignorance is jñēya-dharmaḥ; it is an experienced-attribute. Ignorance is an
experienced-attribute; and why is it treated as an attribute [I gave you the logic, do
you remember, an attribute is that which cannot exist independent of a substance]
avidyā is an attribute because it always requires a locus or substance. It is a known
attribute or unknown attribute; it is a known-attribute. And any known-attribute
belongs to a known-substance alone. It can never belong to the knower. Jñēya-
dharmaḥ jñēya-dravya-niṣṭhaḥ, na tu jñātr̥ -niṣṭhaḥ; known-attribute always
belongs to known-substance like what; jñēya-varṇādivat, like the known-colours,
known-forms; known-smell, known-taste; any known-attribute you take, it always
belongs to an known-substance only even jarā-rōgādayaḥ api; they are all
experienced that attributes; they belong to the body; which is jñēya-anātma and
not jñātr̥ -Ātma; body is anātma is accepted by the pūrva-pakṣi himself. So jñēya-
jarādivat; also you can say; jarā means old age. And therefore also, known-avidyā
belongs to known-substance; here what is the substance; antaḥkaraṇam is jñēya-
dravyam; jñēya-avidyā dharmaḥ; jñēya antaḥkaraṇa-dravyam āśrayati. na tu jñātr̥ -
Ātmānam. And therefore, what is the conclusion; jīvātma does not have ajñānam,
because ajñānam belongs to anātma, the mind only. Therefore, jīvātma is ajñāna-
sahitaḥ or ajñāna-rahitaḥ; definitely ajñāna-rahitaḥ. Paramātma is also ajñāna-
rahitaḥ. Therefore, bhēdaḥ-nāsti.
And if at all there is a difference you have to say it is kalpita-bhēdaḥ; you are
superimposing the ignorance of the mind on to the jīvātma; and therefore, jīvātma

has got kalpita-ajñānam; and therefore, kalpita-bhēdaḥ. [this is my point, Ācārya
did not say that here] Jīvātma can have only kalpita-ajñānam; therefore, kalpita-
bhēdaḥ; but vāsthava is not there. This is the second-level of argument. What is
the first level; jīvātma is saṁsāra-sahitaḥ; Paramātma is saṁsāra-rahitaḥ. Second-
level is jīvātma ajñāna-sahitaḥ; Paramātma ajñāna-rahitaḥ. This is the second-
pūrva-pakṣa.
Now comes the third and final level. What is that? In the ślōka, jīvātma is called
kṣētrajña. And kṣētrajñaḥ means kṣētraṁ jānādi iti kṣētrajñaḥ. Kṣētrajñaḥ is the
experiencer of kṣētraṁ. Kṣētrajñaḥ translated means the experiencer, knower of
kṣētraṁ. And saṁsāra belongs to kṣētrajñaḥ or kṣētraṁ. Saṁsāra belongs to
kṣētraṁ only. Kṣētrajña experiences what; kṣētraṁ; and kṣētraṁ is endowed with
what; saṁsāra. Therefore, kṣētrajña is kṣētra-saṁsāra-anubhava-sahitaḥ.
Kṣētrajña has got the anubhava of kṣētra-saṁsāra. Kṣētrajñaḥ kṣētra-saṁsāra-
anubhava-sahitaḥ. Therefore, jīvātma is kṣētra-saṁsāra-anubhava-sahitaḥ.
Paramātma is saṁsāra-anubhava-rahitaḥ.
And pūrva-pakṣi argues; experiencing somebody-elses’ saṁsāra is also saṁsāra. If

kṣētrajña is experiencing the saṁsāra of kṣētraṁ; kṣētrajña need not have
saṁsāra; but experiencing the pain of the kṣētraṁ, itself is a form of pain. Is it
correct? I might not have any pain. But when somebody is screaming with pain in
front of me, seeing that can you say I am nitya, śuddha, buddha, etc. When
somebody else is screaming in pain that experience of somebody-elses’ pain is a
form of pain. Therefore, kṣētrajña has got kṣētra-saṁsāra-anubhava-sahitatvam
whereas Paramātma does not have that; therefore, they are different. Saṁsāra-
anubhava-sahitatva, saṁsāra- anubhava-rahitatva-rūpa-bhēdatvat. This was
pūrva-pakṣi’s final argument.
And what was Śaṅkarācārya’s reply. Careful. Here also the concept of sākṣi must
be clear. When we say kṣētrajña is the experiencer; jīvātma is the experiencer, I
said experiencer has got three components or constituents; what are those three;

the mind plus RC plus OC. These three together is called experiencer; therefore,
the experiencerhood is distributed among all the three. Experiencerhood is
distributed among all the three; why, because all the three put together alone is
the experiencer; if you dismantle, none of them can be experienced. Therefore,
these three put together is called experiencer.
Here when you say RC and RM are experiencer, they are changing-experiencers;
but when you say OC is the experiencer, as a constituent of this group, when we
give experiencer-status to OC being a part of this group; that OC is an experiencer-
without-undergoing-change and it is called nirvikāra-dr̥ ṣṭa. And that nirvikāra-
dr̥ ṣṭa is called sākṣi. And by the word kṣētrajñaḥ in the ślōka, we are referring to
bhāga-thyāga lakṣaṇaya nirvikāra-draṣṭu rūpa sākṣi; sākṣi is referred to here; sākṣi
is an experiencer-without-undergoing-any-change; and this sākṣi is asaṅgam; both
are important, Śaṅkarācārya adds both of them; kṣētrajña is sākṣi; sākṣi is
nirvikāra and asaṅgaḥ. And therefore, it is never contaminated that by any pain
that belongs to kṣētraṁ. It is uncontaminatable. Therefore, kṣētrajña is free from
saṁsāra; saṁsāra-rahitaḥ.
Last one more point. Then pūrva-pakṣi asked the question; if sākṣi or kṣētrajña is
asaṅga and nirvikāram, how can you call it a knower at all, because the very word
knower [er in English represents an activity and change] when sākṣi is changeless,
how can you call it kṣētrajñaḥ the experiencer word how can you use. For that
Śaṅkarācārya answers the word experiencer is figurative, metaphorical and it

does not convey any action. It only means it is part of the knower; it does not refer
to any action. If it does not refer to any action; the how can you give the knower
status metaphorically? For that Śaṅkarācārya gave a brilliant example. He gives
two examples. One example is fire burns. We use the verb of burning for fire and
call fire as a burner? How does the fire do the action of burning, when a paper is
kept, fire does not do the action of burning; it was there the same all the time.
Before keeping the paper also it was fire; after keeping it also it is the same fire. It

remains uniformly same all the time but you attribute burnerhood to the fire
without any action. Similarly, when you say fire illumines, the illuminatorhood also
is an attributed-action, kalpita-kriyā, kalpita-kartr̥ tvam, kalpita-jñātr̥ tvam.
Therefore, the word kṣētrajña refers to asaṅga-nirvikāra-caitanya-rūpa-sākṣi only.
Therefore, it ‘experiences’ kṣētra-saṁsāra but even though it experiences it does
not make any difference at all; therefore, kṣētrajña and Paramātma are one and
the same. Therefore, kṣētrajñaṁ cāpi māṁ viddhi is mahā-vākyam, Aham brahma
asmi. With this third level of argument is also over. In fact this is the central
message of kṣētrajña-bhāṣyaṁ.
Then while discussing only an aside topic, Śaṅkarācārya incidentally discussed

which is his pet topic; even though that is not necessary for this mahā-vākyam, but
still being an important topic from sādhana-angle, Śaṅkarācārya discusses that;
that also I will summarise. What is that?
Is the karma-kānḍa relevant for a jñāni or not? Is vaidika-karma-kānḍa relevant for

a jñāni or not. This discussion is important because it will lead to jñāna-karma-
samucchaya; since jñāna-karma-samucchaya is an important topic, Śaṅkarācārya
wanted to discuss that. And what is the answer of Advaitin. It all depends; based on
the definitions of jñāni. If the definition of jñāni is not clear, you will never know
the answer. And for this purpose, we divided the humanity into three groups
dēhātma-vādī; jīvātma-vādī and brahmātma-vādī. Dēhatma-vādī is nāstikaḥ who
does not believe in jīvātma surviving the death, jīvātma going to higher-lōka;
lower-lōkas, puṇyam, pāpam; nothing he accepts and he does not accept śāstra-
pramāṇam; therefore, dēhātma-vādī has no relevance for vaidika-karma etc.
Compared to dēhātma-vādī, jīvātma-vādī is a jñāni. Dēhatma vādī is ajñāni,

because he does not accept jīvātma. But compared to him, jīvātma-vādī is a jñāni,
because he has studied vēda-pūrva, he knows there is a jīvātma from śāstra-
pramāṇam; he knows jīvātma will go to svarga-naraka etc.; therefore, he has to do
vaidika-karma to avoid narakam and to go to svarga etc.; for that jñāni, vaidika-

karmās are very very relevant. Only when you do puṇyam you can avoid naraka
and go to svarga. Jīvātma-vādī is comparatively a jñāni; and for him karma-kānḍa is
relevant.
But once you come to jñāna-kānḍa, and become a brahmātma-vādī and you
understand that, that I am jīvātma is ajñānam; that I am jīvātma is ajñānam;
then who am I; Aham brahma asmi. Therefore, brahmātma-vāda alone is jñānam;
and compared to that, jīvātma-vāda will become what; ajñānam; and brahmātma-
vādī becomes the real-jñāni. You have to add a real! And for brahmātma-vādī,
karma is not relevant or not? Since brahmātma-vādī claims I am akarta and I am
abhōktāḥ, for him karma is not at all relevant. And after death where he will travel;
brahmātma-vādī does not travel; therefore no question of whether it is ūrdhvaṁ
gacchanti or adhō gacchanti, no such worry. I do not go anywhere. Therefore,
Brahmātma-vādī, the real-jnani has no relevance for karma-kānḍa. Therefore, what
is the final reply; karma-kānḍa is relevant for jīvātma-vādī; whether you call him
jñāni or ajñāni; what label it is your choice; jīvātma-vādī karma is relevant, whereas
karma is not relevant for dēhātma-vādī also; vaidika-karma is not relevant for
brahmātma-vādī also. And therefore, Śaṅkarācārya concluded; we are fighting by
using the word jñāni in two different ways. If you are very clear about the word
jñāni, you will have no problem. When jñāni means jīvātma-vādī, karma is relevant;
when jñāni is kṣētrajña-Īśvara-aikya-jñāni, the knower of the second verse of the
thirteenth chapter, for him karma is relevant or not is Śaṅkarācārya’s question.
And he says the one who has studied kṣētrajña-bhāṣyaṁ thoroughly and
understood Aham brahma asmi, for him karma-kānḍa is not relevant. If he is a
gr̥ hasthā, he will continue the karma; not for his sake but for lōka-saṅgraḥ-sake; if
he takes sanyāsa, of course there is no karma for him. Therefore, jñāni has no
relevance for karma-kānḍa. This was another aside message. These are the two
main things of kṣētrajña bhāṣyaṁ. With this I conclude my summary. Next slōka
we will see in the next class.

392 Verses 13.03 and 13.04
Page 313, Bhāṣyam, 4th paragraph, last four lines.
सवयिास्त्रािोपसंहारप्रकरणे च ‘समासेनि
ै कौन्तेयतनष्ठा ज्ञानतय या परा’ (भ. गी. १८ । ५०) इत्र्त्र नविेितः दियनर्रर्ामः
। अलम् इह बहुप्रपचचनेन, इनत उपसंनिर्ते ॥ २ ॥
sarvaśāstrārthōpasaṁhāraprakaraṇē ca kauntēyaniṣṭhā jñānasya yā parā’ (bha. gī.

18 | 50) ityatra viśēṣataḥ darśayiṣyāmaḥ | alam iha bahuprapañcanēna, iti
upasaṁhriyatē || 2 ||
With this paragraph Śaṅkarācārya concludes his commentary on the second verse
of 13th chapter called mahā-vākya slōkaḥ, in which jīvātma-paramātma-aikyaṁ is
established and the saṁsāra that is experienced by jīva is only a kalpita-saṁsāra
and not vāsthava-saṁsāra has been established. And therefore kartr̥ tvam and
bhōktr̥ tvam of the jīva, which is the fundamental cause for saṁsāra; both of them
are kalpitam only. And Śaṅkarācārya presents it in a technical-form; kriyā-kāraka-
phalam. All these three are kalpitam on Ātma. And we should understand it as
kartr̥ tvam and bhōktr̥ tvam. And he said that the same topic will come again later in
the 18th chapter also, wherein we will reinforce this idea. With this the second slōka
is over.
Now Śaṅkarācārya introduces the 3rd slōka, which we will enter into.
Verse 13.03 Introduction
‘इदं िरीरम्’ इत्र्ाददश्लोकोपददष्टस्र् क्षेत्राध्र्ार्ाियस्र् सङ् ग्रहश्लोकः अर्म् उपन्र्स्र्ते ‘तत्क्षेत्रं र्चच’ इत्र्ादद,
व्याचच्र्ाशसतस्र् नह अियस्र् सङ् ग्रहोपन्र्ासःन्र्ाय्र्ः इनत —
‘idaṁ śarīraṁ’ ityādiślōkōpadiṣṭasya kṣētrādhyāyārthasya saṅgrahaślōkaḥ ayam

upanyasyatē ‘tatkṣētraṁ yacca’ ityādi, vyācikhyāsitasya hi arthasya
saṅgrahōpanyāsaḥ nyāyyaḥ iti —

Śaṅkarācārya takes the second ślōka as the introduction to the thirteenth chapter
and 3rd ślōka which we are going to see as the summary or the saṅgraḥ of the
13th chapter. In this saṅgraḥ-ślōka, what are the topics to be discussed in the
thirteenth chapter; all those topics are introduced. Totally six topics are introduced
here. Therefore, he says ‘idaṁ śarīraṁ’ ityādiślōkōpadiṣṭasya in the 2 ślōka aikyam
was mentioned, which is introduction. Kṣētrādhya-arthasya is the central theme of
the thirteenth chapter. That is being summarized in the next ślōka. Asya saṅgraha
ślōkaḥ; means summary or synopsis. Ayam upanyasyatē is introduced; ayam
referring to the 3rd slōka. And what is the third slōka. ‘tatkṣētraṁ yacca’ ityādi
upanyasyatē. After upanyasyate, full stop.
And Śaṅkarācārya says this is very useful in understanding. Before you study the
whole chapter it is very good to know the topics which are going to be discussed. It
is always useful. Vyācikhyāsitasya hi arthasya, the entire teaching to be given in the
thirteenth chapter, to be elaborated in the thirteenth chapter, saṅgrahōpanyāsaḥ,
presentation of the whole chapter in the form of six topics; will be nyāyyaḥ; it is
but appropriate, which will help the student to know what are the topics.
And incidentally you should remember that when we study the mūlam class, we
have a first ślōka as Arjuna uvāca, which ślōka is not there in Śaṅkarācārya’s
bhāṣyaṁ. I do not know whether you remember that. What is that Arjuna uvāca
ślōka;
प्रकृकतं पुरुिं चैव क्षेत्रं क्षेत्रज्ञमेव च ।
एतद्वे ददतुचमचछाचम ज्ञानं ज्ञेर्ं च केिव ॥ १३-१ ॥
arjuna uvāca |
prakr̥tiṁ puruṣaṁ caiva kṣētraṁ kṣētrajñamēva ca |
ētadvēditumicchāmi jñānaṁ jñēyaṁ ca kēśava || 13-1 ||

From kṣētrajña evamca etad veditumiccami jñānam ēvaṁ ca kēsava; there are six
topics in the first ślōka; prakr̥ ti, puruṣa, kṣētra, kṣētrajña, jñānam and jñēyaṁ; in
Śaṅkarācārya’s mūlam, that ślōka is not there; therefore, Śaṅkarācārya treats this
ślōka as the mūla-ślōka for the thirteenth chapter. And you find the six topics are
here in the 3rd ślōka. Tad kṣētraṁ yad is the topic one; yādr̥ k is the topic two
yadvikāri is the topic three; yataśca yat is the topic four; sā ca yaḥ is the topic five;
yat prabhāvaḥ is the topic six. These are the six topics discussed here. We will
enter into the slōka.
Verse 13.03
तत्क्षेत्रं र्चच र्ादृक्च र्नद्वकारर र्तश्च र्त् ।

स च र्ो र्त्प्रभावश्च तत्समासेन मे िृणु ॥ गीता १३.०३ ॥
tatkṣētraṁ yacca yādr̥kca yadvikāri yataśca yat |

sa ca yō yatprabhāvaśca tatsamāsēna mē śr̥ṇu || Gītā 13.03 ||
First I will give you the gist of the ślōka which mentions six topics; four of them
deal with kṣētraṁ, the material-objective-world and two of them are dealing with
the-subject-the- experiencer, the-sākṣi.
The four sub-divisions of kṣētraṁ is; (1) tatkṣētraṁ yat; what constitutes the
kṣētraṁ of the objective-world. So generally we take the world as the-objective-
world; and we take the body and the mind and our inner world as belonging to the
subject; but here the emphasis is body also should be included in objective-world;
mind also must be included in the objective-world; inner world of emotions also
must come under objective-world. Therefore, what constitutes kṣētraṁ that has to
be mentioned. That is the meaning of yat.
And yādr̥k; yādr̥ k means what are the attributes or the features of kṣētraṁ which I
generally present it as dr̥ ṣṭyātvam boudhikatvam, saguṇatvam, savikāratvam
agamāpāyitvam; those features are to be presented in Lord Kr̥ ṣṇa’s own language.
yādr̥ k means features of the kṣētraṁ.

Then yadvikāri is the third topic; what are the different products of kṣētraṁ
because in the material world continuously things are produced. Therefore, what
are different products constantly generated in kṣētraṁ. This has to be contrasted
with kṣētrajña; kṣētrajña produces what; nothing; it cannot produce anything
therefore, in contrast we have to know, in matter there is continuous-generation
and in Consciousness nothing is generated at any time. Therefore yadvikāri
means what are the different products.
The fourth and final product is which cause produces which effect; because all
does not produce all; and therefore which cause produces which effect; these are
the four products dealing with kṣētraṁ, the material-world.
Then two topics, sa ca yaḥ, what is the definition of kṣētrajñaḥ; which is neither the
body nor the mind nor emotions but the Consciousness-principle called sākṣi itself.
That is the fifth topic.
And the sixth and most important topic is yatprabhāvaḥ; what are the glories of
kṣētrajñaḥ. Both saguṇa-glories associated with the body-mind-complex as well as
nirguṇa-glories being one with Brahman; icchā-śakti, jñāna-śakti and kriyā-śakti
will come under saguṇa-glory or nirguṇa-glory; icchā-jñāna-kriyā śaktis are
saguṇa-glories of kṣētrajña; and Brahmatvam, sarva-adhiṣṭānatvam, asaṅgatvam
nitya-muktatvam, and sarva-vyāpakatvam. All these are nirguṇa glories of
kṣētrajña; and this prabhāvaḥ means saguṇa-nirguṇa glories. This is the sixth
topic; all of them Lord Kr̥ ṣṇa says, mē śr̥ ṇu; I am going to tell; keep yourself awake.
Therefore carefully listen. And then Kr̥ ṣṇā gives a note, samāsēna, I am not going
to be very elaborate there; will be 30 and odd slōkās only in which all the six topics
are to be condensed therefore, samāsēna means briefly presented. This is the
sañgrahaḥ slōkaḥ. Now we will enter the bhāṣyaṁ.
र्त् ननर्दंष्टम् ‘इदं िरीरम्’ इनत तत् तचछब्दे न परामृिनत । र्चच इदं ननर्दंष्टं क्षेत्रं तत् र्ादृक् र्ादृिं स्वकीर्ैः धमैः । च िब्दः
समुचचर्ाियः । र्नद्वकाररर्ः नवकारः र्स्र् तत् र्नद्वकारर, र्तः र्स्मात् च र्त्, कार्यम् उत्पद्यते इनत वाक्र्िेिः ।

Yat nirdiṣṭam ‘idaṁ śarīraṁ’ iti tat tacchabdēna parāmr̥śati | yacca idaṁ nirdiṣṭaṁ
kṣētraṁ tat yādr̥k yādr̥śaṁ svakīyaiḥ dharmaiḥ | ca śabdaḥ samuccayārthaḥ |
yadvikāri yaḥ vikāraḥ yasya tat yadvikāri, yataḥ yasmāt ca yat, kāryam utpadyatē iti
vākyaśēṣaḥ |
Tat kṣētraṁ yat is in the mūlam; Śaṅkarācārya explains that; yat nirdiṣṭam ‘idaṁ
śarīraṁ’ iti tat tacchabdēna parāmr̥ śati; the word tat is in the mūlam refers to
kṣētraṁ which has been discussed in the previous ślōka; in the previous ślōka and
in the previous slōka, kṣētraṁ has been presented as idaṁ śarīraṁ kauntēya
kṣētraṁ ityabhidhīyatē; this body is said to be kṣētraṁ. But hereafter he wants to
say body is not the whole-kṣētraṁ; body is only one of the kṣētraṁ; the real-
kṣētraṁ includes 24 tattvams; śarīraṁ is only a small part of the kṣētraṁ; full
kṣētraṁ includes not only the body, the mind, later he will say mahā-bhūtāni,
pañca-stūla-bhūtāni, pañca-sūkṣma-bhūtāni; 24 tattvams are going to be said;
therefore, previous definition of kṣētraṁ as the body is only small definition; but
the real-definition is going to come hereafter only.
Therefore, yat idaṁ śarīraṁ iti briefly yuktaṁ that is being referred to by Lord
Kr̥ ṣṇa goes for elaboration. Yat means I am going to tell in its full extent. I am
going to talk about hereafter. When kṣētraṁ includes the entire universe why did
Lord Kr̥ ṣṇa refer to the body only as kṣētraṁ; because there is strong abhimāna in
the body; Lord Kr̥ ṣṇa mentions the body-kṣētraṁ physically but really speaking it
expands. This is one topic.
Then the next one is yacca idaṁ nirdiṣṭaṁ kṣētraṁ; this kṣētraṁ which is going to
be elaborated hereafter, tat yādr̥ k; yādr̥ kis in the mūlam; is equal to yādr̥ śaṁ; 
yādr̥ śaṁ means what; svakīyaiḥ dharmaiḥ; what are its attributes; dharmaḥ means
different attributes; Lord Kr̥ ṣṇa will later say rāga, dvēṣā, puṇyam, pāpam,
saṁskāra; all of them will come under the attributes of kṣētraṁ. And what are the
attributes of kṣētrajñaḥ? Are you awake? Kṣētrajñaḥ is nirguṇaḥ. Therefore,
remember any known attribute belongs to kṣētraṁ only he wants to point out. So
svakīyaiḥ dharmaiḥ what are the attributes; topic number two.

The next word in the mūlam is ca; yacca is there. Śaṅkarācārya feels inspired so
much he gives the meaning of cakāra here. caśabdaḥ samuccayārthaḥ; it is simple
conjunction only to include all the topics. Sānskrīt students, caśabdaḥ should be
one word; no gap inbetween. Karmadāraya-samāsa. After samuccayārthaḥ, full
stop.
Then the left topic is yadvikāri; yadvikāri is equal to yaḥ vikāraḥ asya tat yadvikāri;
what are the various products that continuously originate in kṣētraṁ. Vikāraḥ
means kāryam. So what are the different products that originate in the kṣētraṁ.
That means the entire cause-effect-flow belongs to kṣētraṁ only; hētu-phala-flow;
any flow of cause and effect belongs to kṣētraṁ only and the Consciousness
transcends the flow of cause and effect; Consciousness does not come under
cause also; and more importantly, Consciousness does not come under effect also.
It is very important from modern scientific angle; according to the modern science,
Consciousness is a temporary product born out of the brain or the mind which is
matter; Consciousness is a product of matter according to modern science; that is
the hypothesis of modern science, not yet proved; vēdānta strongly disagrees; it
says Consciousness is not a product. Then is it a cause? Neither cause nor effect;
एकमेव सदनेककारणं
कारणान्तरननरास्र्कारणम् |
कार्यकारणनवलक्षणं स्वर्ं
ब्रह्म तत्त्वमशस भावर्ात्मनन ||२६०||
ēkamēva sadanēkakāraṇaṁ
kāraṇāntaranirāsyakāraṇam |
kāryakāraṇavilakṣaṇaṁ svayaṁ
brahma tattvamasi bhāvayātmani || Vivēkachudamani 260||
Here vēdānta wants to say I am that Consciousness who transcends the flow of
cause-effect; time also operates within the flow of cause-effect only; I the
Consciousness is beyond the cause; beyond the effect; beyond time also. Within
cause and effect is time; and cause and effect is within time.

It is a very very profound approach; yadvikāri means what are the different
products of kṣētraṁ and in that product Consciousness is not included; but
cidābhāsa is going to be included; that is an aside note we will see later;
cidābhāsaḥ will be presented as some kind of product, not really a product;
original Consciousness is not a product; but manifest-Consciousness is a product;
which comes along with the mind and which goes along with the mind;
Brihadaranyaka; etebhyo bhutebhya samuthaya thani anuvinasyati.
एतेभ्र्ो भूतेभ्र्ः समुत्िार् तान्र्ेवानु नवनश्र्नत
ētēbhyō bhūtēbhyaḥ samutthāya tānyēvānu vinaśyati (4.12)
Therefore, cidābhāsaḥ is a product and cit is not a product. Original Consciousness

is not a product; manifest-Consciousness is a product; reflection is a product;
when is the reflection born? Can you guess an answer? whenever the reflecting-
medium is born; the reflected-Consciousness is born; very beautiful part will come
later; anyway yadvikāri; vikāraḥ yasya asti iti vikāri; this is the third topic.
Fourth topic is yataḥ ca yat; from which particular-cause which particular-effect

come; yadvikāri refers to general and yataḥ ca yat refers to particular cause-and-
effect; and Śaṅkarācārya says yataḥ after yadvikāri,. After yadvikāri there must be a
full stop. After samuccayārthaḥ also there must be a full stop. Then yataḥ is in the
mūlam; is equal to yasmāt kāraṇāt from which particular-cause; yat is in the
mūlam is equal to kāryam which particular-product; then utpadyatē; utpadyatē is

not in the mūlam; Śaṅkarācārya says we have to add that; is born which product is
born out of which cause; iti vākyaśēṣaḥ to be supplied. This is the fourth topic. All
deal with kṣētraṁ matter. We can put it in simple language; matter and
Consciousness; matter topics are four.
Now we enter the Consciousness topic. It is very important.

स च र्ः क्षेत्रज्ञः ननर्दंष्टः सः र्त्प्रभावः र्े प्रभावाः उपाचधकृताःिक्तर्ः र्स्र् सः र्त्प्रभावश्च । तत् क्षेत्रक्षेत्रज्ञर्ोः र्ािात्म्र्ं
र्िानविेनितं समासेन सङ् क्षेपेण मे मम वाक्र्तः िृणु, श्रुत्वा अवधारर् इत्र्ियः ॥ ३ ॥
sā ca yaḥ kṣētrajٌaḥ nirdiṣṭaḥ saḥ yatprabhāvaḥ yē prabhāvāḥ upādhikr̥tāḥ śaktayaḥ

yasya saḥ yatprabhāvaśca | tat kṣētrakṣētrajٌayōḥ yāthātmyaṁ yathāviśēṣitaṁ
samāsēna saṅkṣēpēṇa mē mama vākyataḥ śr̥nu, śrutvā avadhāraya ityarthaḥ || 3 ||
Two topics regarding kṣētrajña; sā ca yaḥ kṣētrajñaḥ nirdiṣṭaḥ, who is the

kṣētrajñaḥ, the-witness-of-matter; which has already been mentioned in the
second ślōka as Consciousness-principle. What is that Consciousness; which is the
most profound topic; nyāya-vaiśēṣika-philosopher goes along with modern science
and he takes Consciousness as a product. For him Consciousness is a product in
time; and Consciousness has got not only origination, Consciousness also dies;
during jāgrat-avastha and svapna-avastha, Consciousness is born and during
suṣupti-avastha and maraṇa-avastha Consciousness dies; it is the exact view of
modern science.
Sāṅkhya philosopher alone comes closer to vēdānta; he alone says Consciousness

is not-a-product-of-matter; Consciousness-is-independent-of-matter; therefore, it
is not born from matter; it is unborn and therefore, it does not die also;
Consciousness is birthless; deathless and eternal. Thus for Nyāya, Consciousness is
anityam, for sāṅkhya and yōga Consciousness is nityaṁ; thus sāṅkhya comes
closer to vēdānta. Because he also says it is eternal, exactly like us.
We also say it is eternal exactly like that; but what is the problem; can we join
sāṅkhya philosopher; we cannot because, he commits another blunder; this part is
correct but he says that eternal-Consciousness is many. For each Ātma, there is
one Consciousness, and therefore, plurality-of-Consciousness-is-sāṅkhya; whereas
non-duality-of-Consciousness-is-vēdānta. We disagree from him. Anyway, all these
are needed when you take the comparative study and one of the crucial topics is
the nature-of-Consciousness; it is a profound subject-matter in all twelve
darśanams including the modern science and vēdānta has got unique view.

What is that blessed-Consciousness; nirdiṣṭaḥ saḥ. This is the fifth topic.
And then what is the sixth and final topic: yat prabhāvaḥ is in the mūlam is equal
to yē prabhāvāḥ upādhikr̥ tāḥ śaktayaḥ yasya saḥ yatprabhāvaśca; bahuvrīhi
samāsa; what are the glories of Consciousness is explained; when we say glories,
both nirguṇa glories by itself and saguṇa glories with māyā-śakti; Consciousness
has got māyā-śakti integral to it because of which alone material-universe can be
produced. If the māyā-śakti is not there; you know what will be the tragedy;
Consciousness cannot even claim I-am-Consciousness, because claiming I am
Consciousness requires śakti. Claiming-power is required; therefore, even the
claiming-power; claiming what; the nirguṇa power; even claiming nirguṇa-power
you need claiming-power needs māya and therefore, to claim nirguṇa-glory; and
to have the saguṇa-glory we require māya-power; and fortunately māya is
associated with Consciousness permanently. Māyā is always there with me. Māyā-
śakti I have got; that makes me glorious. Remember even suffering is a glory
because you know the value-of-enjoyment only. And you know the value-of-eating
(generally we do not know), because we don't know what is hunger; therefore
remember, to enjoy sukhaṁ you require duḥkham also as a contrast. Māya is
permanently there but we don't count māya as a separate-entity; because it does
not have an independent-existence of its own. Therefore, we are Advaitins in spite
of māya. Not because of the absence-of-māya, but in-spite-of-māya. These are all
aside note; note for prabhāvaḥ, prabhāvaḥ means saguṇa-nirguṇa-mahimānaḥ. All
the six topics we will see in the thirteenth chapter. Those who remember the
mūlam, later we will see sarvataḥ pāṇipādaṁ tatsarvatō:'kṣiśirōmukham, the
entire viśva-rūpa is the glory of Me, the Ātma only. And nirguṇaṁ guṇabhōktr̥ ca;
nirguṇam is My nirguṇa-mahima, guṇabhōktr̥ is My saguṇa-mahima; all those
details we are going to see later; the viśva-rūpa is My glory. Ok. In short, tat kṣētra
kṣētrajñayōḥ yāthātmyaṁ.

Now Śaṅkarācārya has come to the fourth-quarter [we have to follow the mūlam
also]; in the fourth-quarter tat samāsēna, tat is there, is equal to kṣētrakṣētrajٌayōḥ
yāthātmyaṁ. So the nature-of-kṣētrajñaḥ, yathā-viśēṣitaṁ which has been
mentioned in this first line previously, briefly yathā-viśēṣitaṁ samāsēna. Samāsēna
is in the mūlam is equal to saṅkṣēpēṇa in brief; mē is in the mūlam is equal to
mama vākyataḥ; vākyataḥ we have to supply; from my words; śr̥ nu, is in the
mūlam is equal to śrutvā avadhāraya, śr̥ nu means hear; he says hearing is not your
aim; listening is your aim. Not mere passive-hearing but active-listening,
registering every idea. Therefore, Śaṅkarācārya says śrutvā avadhāraya, carefully
listen and register in your mind; why you should register; that is going to be the
difference between bondage and liberation; ascertaining is going to be the
difference between bondage and liberation; when I assimilate the thirteenth
chapter I am kṣētrajñaḥ; and when I don't assimilate thirteenth chapter, I am
kṣētraṁ. Kṣētraṁ means husband-wife, father-mother, they are all what; kṣētraṁ.
The entire family personality is kṣētraṁ. It means saṁsāra. Therefore the
difference is going to be saṁsāra and mōkṣa; therefore, listen to the teaching very
carefully. OK.
The anvaya is; tat kṣētraṁ yat [bhavati], yādr̥ k ca [bhavati], yadvikāri ca [bhavati],
[yadvikāri is a compound-word], yataḥ ca yat [bhavati]; sā [kṣētrajñaḥ] ca yaḥ
[bhavati], yatprabhāvaḥ ca [bhavati]; - tat [sarvaṁ] that is all the six topics;
samāsēna mē [vākyad] śr̥ nu.
Introduction to the verse 13.04
तत् क्षेत्रक्षेत्रज्ञर्ािात्म्र्ं नववभक्षतं स्तौनत श्रोतृबुद्धिप्ररोचनाियम् —
tat kṣētra kṣētrajñٌa yāthātmyaṁ vivakṣitaṁ stauti śrōtr̥buddhi prarōcanārtham —
Introducing the 4th ślōka Śaṅkarācārya says, that before entering the six-topics
Lord Kr̥ ṣṇa wants to show how important the six topics are; and for that he says

that these are not newly introduced by Me but all our vēdic scriptures: śruti, smr̥ ti,
itihāsa purāṇa, all of them are discussing these six topics only, because they make
the liberating-wisdom. Therefore the 13th Chapter is the essence of that is to show
its importance. Therefore, he says stauti, Lord Kr̥ ṣṇa glorifies these six-topics; and
what are they; kṣētra-kṣētrajñayōḥ-yāthātmyaṁ, four topics regarding kṣētraṁ
and two topics regarding the kṣētrajña; yāthātmyaṁ means the nature, vivakṣitaṁ
which is going to be taught from the 5th ślōka onwards; stauti, he glorified so that
the student will listen to the message carefully.
Therefore, he says śrōtr̥ buddhi prarōcanārtham — to draw the listeners’ mind or

generate interest in the minds of the listeners; śrōtr̥ buddhi means listeners’ mind;
prarōcanam means generating interest. So it is like appetiser for eating and here
appetiser is for listening. And what is that glory.
Verse 13.04
ऋनिभभबयहुधा गीतं छन्दोभभर्वंनवधैः पृिक् ।

ब्रह्मसूत्रपदै श्चैव हेतुमद्धद्भर्वंननभश्चतैः ॥ गीता १३.०४ ॥
r̥ṣibhirbahudhā gītaṁ chandōbhirvividhaiḥ pr̥thak |

brahmasūtrapadaiścaiva hētumadbhirviniścitaiḥ || Gītā 13.04 ||
First I will give you the gist of this ślōka. Here Lord Kr̥ ṣṇa refers to three places
where these topics have been discussed. First one is discussed is the original
source of knowledge; chandōbhirvividhaiḥ; through all the four vēdas we get only
these six topics. In fact six can be reduced into two; kṣētraṁ and kṣētrajña;
whether you take karma-kānḍa or upāsana kānḍa, kāyika vācika mānasa dharma
artha kāma phalam all will come under kṣētraṁ; upāsana yōga will also come
under kṣētraṁ; jñāna yōga, vēdānta will come under kṣētrajñaḥ. Anything, modern
science is dealing with what? Kṣētra.
In Muṇḍakōpaniṣat, the kṣētra-vidyā is called aparā-vidyā; kṣētrajñaḥ-vidyā is

called parā-vidyā. Material-science and spiritual-science; the original source is

chandōbhirvividhaiḥ; is the four vēdās. Pr̥ thak means distinctly. Modern science is
confused because they are mixing the Consciousness-and-matter and they have
not been able to segregate consciousness-and-matter; the word pr̥ thak is
important; vēda also discusses matter-and-Consciousness; and vēda has clearly
segregated; one is empirical and another is transcendental. What is empirical and
what is transcendental? Matter is empirical and Consciousness is transcendental.
Modern science is mixing up. Empirical and transcendental; satyānr̥ tē mitunīkr̥ tya;
confusion. The vēdas also discussed and it distinguishes matter from
consciousness. Pr̥ thak means distinctly. This is the original-source based on the
vēdic-teaching r̥ ṣibhirbahudhā gītaṁ; various r̥ ṣis and ācāryās have composed
their own works; purāṇās and all the prakaraṇa grandhās. All the purāṇās
composed by r̥ ṣis; eighteen purāṇās and yōga vāsiṣtam, where the teaching is
given out by Vaśiṣta r̥ ṣi and written down by Vālmīki. Vāśiṣta Rāmāyaṇa it is called
Vālmīki Rāmāyaṇam is one thing; Vāsiṣta Rāmāyaṇam consisting of 34,000 verses
full of vēdānta. Gaudapāda-kārika also will come under r̥ ṣibhirbahudhā gītaṁ. All
these are smr̥ ti-grandhās. So śruti-prasthānam; smr̥ ti-prasthānam. Bahudhā-
gītaṁ. What is the third one; Nyāya-prasthānam, brahmasūtrapadaiścaiva; which
give logical-defence of the teaching because whatever is not acceptable to logic,
whatever is not in conformity with the logic, intellect cannot swallow because
intellect goes by logical reasoning, and therefore, teaching has to be in conformity
with the logic or it is not incongruous with the logic. Therefore logical defending
also is important, which is done in what: Brahmasutra; especially second chapter
of Brahmasutra. And thereto second section. Brahmasutra 2.2 is logically
defending this particular teaching against all the onslaughts given by various
darśanams. Once upon a time we saw this and I do not think I will do that again.
Very very difficult; that is why we have recorded safely. If you want listen to the
CDs. Very very difficult to teach all those portions. Anyway,
brahmasūtrapadaiścaiva, refer to nyāya prasthānam. Thus śruti, smr̥ ti and nyāya
prasthānam. Hētumadbhirviniścitaiḥ; Brahmasūtra is full of reasoning. After
Brahmasutra, the knowledge we have will be what: unshaken-knowledge;

viniścitaiḥ; which will make the knowledge saṁśaya-rahitam. All they talk about
kṣētraṁ-kṣētrajña vivēkaḥ.
Just an aside note; even though the word primarily brahmasūtra primarily refers to
Brahmasūtra written by Vyāsacārya only but Śaṅkarācārya does not take that
meaning and Śaṅkarācārya takes Brahmasūtra as the main teaching found in the
vēdas themselves where the definition of Brahman is given in pithy statement. So
he takes brahmasūtrapadam as pithy definitions of Brahman given in the vēdas,
like sathyam jñānam anantaḥ Brahma; vijñānam, ānandam brahma. Those vēdic
statement we take it as Brahmasūtrapada. We don't know why Śaṅkarācārya does
not take brahmasūtra; perhaps one śāstrigal gave the reason; perhaps
Śaṅkarācārya feels that Brahmasūtra came later and therefore, Lord Kr̥ ṣṇa will not
quote Brahmasūtra because chronologically brahmasūtra comes later and in
Brahmasūtra, Gīta is quoted therefore, because of chronological reasons
Śaṅkarācārya does not take that meaning perhaps; but for many other
commentators brahmasūtra is brahmasūtra only.
Ānandagiri also takes that meaning and Ānandagiri says it is better to take it
brahmasūtra as Vyāsa’s-brahmasūtra only and he indirectly criticises
Śaṅkarācārya. This is the glory even though our Acāryas had guru-bhakti they were
never intellectual-slaves. Bhakti does not mean sacrificing your intellect. If your
intellect is not convinced, you are allowed to differ from your guru, with due
respect to the guru. Ānandagiri who reveres Śaṅkarācārya in his sub-commentary
writes a note; what is Śaṅkarācārya’s interpretation; brahmasūtrapadam means
pithy definitions of Brahman. Ānandagiri says if you take that meaning there will
be punarukti-dōṣaḥ because already chandōbhiḥ; vēda has been talked about.
Why should we take brahmasūtra again; sathyam jñānam anantam Brahma etc.;
therefore, to avoid punaruktti-dōṣaḥ it is better we take brahmasūtra as
Vyāsacārya’s work.

But for that Śaṅkarācārya will have his defence. You know, what will be
Śaṅkarācārya’s defence. {He has not said. I say} if you say punaruktti dōṣaḥ ,
r̥ ṣibhirbahudhā gītaṁ, in that all the smr̥ ti-grandhā this is already included
therefore, problems will arise therefore, we can take both the meaning. That is
better. Both meanings are pithy statement of vēda or Brahmasūtra; that is what
Ānandagiri says ādhi padāt; let us take both. These are all academic discussions;
some of you may not be interested; because in bhāṣyaṁ study there are some
academic topics also. Now we will go to the bhāṣyaṁ in the next class.

393 Verses 13.04 and 13.05
Page 314 verse No.4
Verse 13.04 (cont’d)
ऋनिभभबयहुधा गीतं छन्दोभभर्वंनवधैः पृिक् ।

ब्रह्मसूत्रपदै श्चैव हेतुमद्धद्भर्वंननभश्चतैः ॥ गीता १३.०४ ॥
r̥ṣibhirbahudhā gītaṁ chandōbhirvividhaiḥ pr̥thak |

brahmasūtrapadaiścaiva hētumadbhirviniścitaiḥ || Gītā 13.04 ||
In the first three verses, Lord Kr̥ ṣṇa introduced kṣētra-kṣētrajña distinctly; which
are two words for Ātma and anātma, or dr̥ k and dr̥ śyaḥ; therefore, the entire
thirteenth chapter is Ātma-anātma-vivēka; or dr̥ k-dr̥ śya-vivēka; but named as
kṣētra-kṣētrajña-vibhāgaḥ.
Having introduced this topic, Lord Kr̥ ṣṇa said this knowledge alone is real-
knowledge; kṣētra-kṣētrajñayōr jñānam ēva jñanam, which means any other
knowledge is as good as ignorance. As Śaṅkarācārya says aparā-vidyāḥ is avidyā.
Parā-vidyā alone deserves the name knowledge. And it is the knowledge because
this alone liberates a person.
And hereafter from the 5th verse onwards Kr̥ ṣṇā will elaborate that; but before
elaboration in this 4th verse which we have entered into, Lord Kr̥ ṣṇa points out
that all scriptures are talking about this subject-matter only. In fact prasthāna-
thrayam deals with this only.
Śruti-prasthānam he refers to by the word chandōbhirvividhaiḥ pr̥ thak;

r̥ ṣibhirbahudhā gītaṁ refers to smr̥ ti-prasthānam. And brahmasūtrapadaiścaiva to
jñāna-prasthānam. Thus through śruti-smr̥ ti-nyāya-prasthāna thrayam ētad gītaṁ;
ētad means kṣētra-kṣētrajña-vivēka-jñānam alone is taught. This is the gist of the
4th verse. Now we will enter the bhāṣyaṁ.

ऋनिभभः वशसष्ठाददभभः बहुधा बहुप्रकारं गीतं कशितम् । छन्दोभभः छन्दांशस ऋगादीनन तैः छन्दोभभः नवनवधैः नानाभावैः
नानाप्रकारैः पृिक् नववेकतःगीतम् ।
r̥ṣibhiḥ vasiṣṭhādibhiḥ bahudhā bahuprakāraṁ gītaṁ kathitam | chandōbhiḥ

chandāṁsi r̥gādīni taiḥ chandōbhiḥ vividhaiḥ nānābhāvaiḥ nānāprakāraiḥ pr̥thak
vivēkataḥ gītam |
r̥ ṣibhiḥ is in the mūlam is equal to vasiṣṭhādibhiḥ; through the great works yōga
vasiṣṭhādibhiḥ; bahudhā is in the mūlam is equal to bahuprakāraṁ, in different
ways or different methods; gītaṁ is in the mūlam is equal to kathitam which
means talked-about. And what is talked-about; the subject is not there in the ślōka
and that we have to supply; kṣētra-kṣētrajña-vivēka-jñānam; or as Śaṅkarācārya
has said in the introduction; kṣētra-kṣētrajñayōḥ-yāthātmyaṁ; yāthātmyaṁ means
svarūpam; that is the subject; so ātma-anātma-svarūpam is the subject of this
sentence and gītaṁ is the verb. And kathitam.
Then chandōbhiḥ is in the mūlam; after that we have to put a dash - chandāṁsi is
equal to r̥ gādīni. Chandas means four vēdas beginning from r̥ g, yajuḥ and sāma
adharva vēdaḥ chandāṁsi. After r̥ gādīni full stop. Taiḥ chandōbhiḥ, through these
four vēdas especially the four vēdānta-bhāgas specifically; vividhaiḥ is in the
mūlam; is equal to nānā-prakāraiḥ through several methods avasthāthraya-vivēka;
pañca-kośa-vivēka etc., through various methods or prakriyas; pr̥ thak gītaṁ this
has been clearly distinctly taught; pr̥ thak is in the mūlam is equal to vivēkataḥ.
And here vivēkataḥ is important because the greatest difficulty all the branches of
science face is: whether Consciousness is to be treated as a material or it should be
treated as a part of the matter; or as a product of matter; as a property of matter.
The basic fundamental question is; is Consciousness matter; is Consciousness a
part-of-matter; is Consciousness product-of-matter; is Consciousness property-of-
matter; these four are the only questions. Vēdānta says Consciousness is-not-
matter; it is not-part-of-matter; product-of-matter; property-of-matter. This
message, other than advaitam, nobody is able to give; even the nyāya, vaiśēṣika,
etc., āstika-darśanaṁ is not able to separate Consciousness. The closest one is

sāṅkhya-philosopher; he separated Consciousness; but he committed a blunder;

what is that; he made Consciousness as having the same degree of reality as
matter. He said Consciousness is not matter; and it is not a part, product and
property; he said; he is able to separate Consciousness, but what is the blunder;
plurality was one blunder; and giving the same order of reality. Advaitam alone
says not only Consciousness is distinct; it is one; and it is of a higher order of
reality; and that very important message is vivēkataḥ gītaṁ; that vivēkataḥ is very
very significant.
नकचच, ब्रह्मसूत्रपदै श्च एव ब्रह्मणः सूचकानन वाक्र्ानन ब्रह्मसूत्राभण तैः पद्यते गम्र्ते ज्ञार्ते इनत तानन पदानन उचर्न्ते तैरेव
चक्षेत्रक्षेत्रज्ञर्ािात्म्र्म् ‘गीतम्’ इनत अनुवतयते । ‘आत्मेत्र्ेवोपासीत’ (बृ. उ. १ । ४ । ७) इत्र्ेवमाददभभः ब्रह्मसूत्रपदै ः आत्मा
ज्ञार्ते, हेतुमद्धद्भःर्ुशक्तर्ुक्तैः नवननभश्चतैः ननःसंिर्रूपैः ननभश्चतप्रत्र्र्ोत्पादकैः इत्र्ियः ॥ ४ ॥
kiñٌca, brahmasūtrapadaiśca ēva brahmaṇaḥ sūcakāni vākyāni brahmasūtrāṇi taiḥ

padyatē gamyatē jٌāyatē iti tāni padāni ucyantē tairēva ca
kṣētrakṣētrajٌayāthātmyam ‘gītam’ iti anuvartatē | ‘ātmētyēvōpāsīta’ (br̥. u. 1 | 4 |
7) ityēvamādibhiḥ brahmasūtrapadaiḥ ātmā jٌāyatē, hētumadbhiḥ yuktiyuktaiḥ
viniścitaiḥ niḥsaṁśayarūpaiḥ niścitapratyayōtpādakaiḥ ityarthaḥ || 4 ||
Kiٌñca, moreover; brahmasūtrapadaiśca ēva is in the mūlam; and as I said in the

last class, the word brahmasūtra. Śaṅkarācārya does not take the popular meaning
of brahmasūtra; but he takes brahmasūtra as vēdic statements which are pithy
axiomatic statements, which gives the central-teaching is one statement.
Therefore, he says brahmaṇaḥ sūcakāni-vākyāni, those statements which clearly
define Brahman. brahma lakṣaṇa-vākyani; brāhmaṇaḥ sūcakāni, sūcakāni is the
meaning of the word sūtram; sūtrayati sūjayati iti sūtram, sūt is the root, 10th
conjugation; sūtrayati means presented in a pithy axiomatic statement; aphoristic
statement; so brāhmaṇaḥ sūcakāni vākyāni; is equal to brahmasūtrāṇi, you have
to reverse the order, is equal to brāhmaṇaḥ sūcakāni vākyāni; śaṣṭi tat puruṣa
samāsa; and after brahmasūtrani full stop.
Then the next word in the mūlam is padam. Śaṅkarācārya gives a special
derivation before the word padam; normally the word padam means any word is

called a padam; so here Śaṅkarācārya takes padam as pramāṇa-vākyam padam;

any pramāṇa vākyam is called padam; a sentence which serves as a pramāṇam is
equal to padam; kāraṇa-vyutpatti; padyatē, gamyatē, jñayatē brahma anēna iti,
(anēna understood); brahma anēna iti tāni padāni ucyantē; therefore, padam
means pramāṇa-vākyam; so brahma lakṣaṇa rūpa pramāṇa vākyani Brahmasūtra
padāni iti uccyantē, called pithy statements.
And taiḥ through such pithy statements [he will give examples later]; through such
statements, ‘kṣētrakṣētrajٌayāthātmyam gītam’ the nature of kṣētra and kṣētrajña
are talked about to reveal; iti anuvartatē [again for Sānskrīt students the word
gītaṁ is only mentioned once; Śaṅkarācārya says we have to read it three times
r̥ ṣibhiḥ- gītaṁ, chandōbhiḥ-gītaṁ and brahmasūtrapadaiḥ-gītaṁ; iti anuvartatē;
we have to bring that.
And what are the examples; one example is ‘ātmētyēvōpāsīta’ (Br̥ . u. 1 | 4 | 7)

there is a very elaborate commentary on this; and this sentence is called vidyā-
sūtra-vākyam; that is why he gives this example for sūtraṁ; and there itself there
is another sūtra-vākyam is avidyā-sūtra-vākyam also; in the same section it comes
in puruṣa-vidha-brāhmaṇam; what is said here is what is avidyā in nutshell, very
important, but never tell this outside. What is avidyā-sūtram; Bhagavān is
worshipped; I am worshipper; Bhagavān is svāmi; I am dāsaḥ; this mindset is
called ignorance in nutshell; what is avidyā-sūtram; Bhagavān is master and I am a
servant dāsaḥ; all the other darśanams like dvaita-darśanaṁ; viśiṣṭādvaita
darśanaṁ; they say this is the central teaching of all the scriptures. But
Br̥ hadāraṇyakōpaniṣat says this is the essence of not the śāstra; this is the essence
of ignorance. All our ignorance if you put it in mixie and stir and what you get will
be avidyā-sūtram and what is the famous bhāṣyaṁ, when we were studying
br̥ hadāraṇyaka we saw:
.... र्ोऽन्र्ां दे वतामुपास्तेऽन्र्ोऽसावन्र्ोऽहमस्मीनत न स वेद र्िा पिुरेवं स दे वानाम् । बृहदारडर्कोपननित् 1.4.10)

.... yō:'nyāṁ dēvatāmupāstē:'nyō:'sāvanyō:'hamasmīti na sa vēda yathā paśurēvaṁ

sa dēvānām | br̥hadāraṇyakōpaniṣat 1.4.10)
whoever is meditating on a dēvatā with the mindset that dēvatā is different-

upāsyam and I-am-a-different-upāsakaḥ; this mindset whoever promotes saḥ na
vēda; saḥ dēvānām paśuḥ; he is the donkey carrying oblations to dēvatās; that is
why he said this is the secret essence of ignorance and never tell this outside; and
this is called avidyā-sūtram.
And ityēvamādibhiḥ; through such statement and Ānandagiri who is a sub-

commentator makes a beautiful note; iti ādibhiḥ the word ‘etc’. Is there; through
etc. Ānandagiri takes Vyāsācārya’s-Brahmasūtra, so that we have included both
Śaṅkarācārya’s Brahmasūtra also which is taken as vēda and ādi refers to
Vyāsācārya’s-Brahmasūtra. Therefore both are included, ityādibhiḥ
brahmasūtrapadaiḥ, through such statements ātmā jñٌāyatē, Ātma is known. What
types of Brahmasūtrapadas; hētumadbhiḥ logically-revealed; if you take all the
upaniṣats through kārya-kāraṇa-prakriya; Brahman is first introduced as kāraṇam
and then it is introduced as the essence of the kāryam; when you say kāraṇam you
keep it up above and then the upaniṣat says kāraṇam is not up above and
kāraṇam is in and through what: all the kāryams. Thus kāraṇa-Brahman is
everywhere as antaryāmi and logically it brings that if kāraṇam is pervading the
entire creation, it must be pervading you also; as you are very much part of the
creation; kāraṇam is above; kāraṇam is antaryāmi, kāraṇam is in you and then
finally that kāraṇam is you.
स य एषोऽणर्मैतदणत्म्यममदँ सवं तत्सत्यँ स आत्मण तत्त्वमशस श्वेतकेतो...... || छणतदोग्य ६.८.७ ॥
sa ya ēṣō:'ṇimaitadātmyamidam̐ sarvaṁ tatsatyam̐ sa ātmā tattvamasi

śvētakētō...... || chāndōgya 6.8.7 ||
Every step is a logical step. Kāraṇam, antaryāmi, Ātmatvāṁ; each step is logically
taken-step; therefore, Lord Kr̥ ṣṇa says hētumadbhiḥ, in a structured-logical-
manner the teaching is given in the upaniṣats also, in the structured-logical-

manner, the teaching is given in the Brahmasūtra also. In both there is logic.
Therefore, hētumadbhiḥ is in the mūlam; it is equal to yuktiyuktaiḥ; full of
reasoning and once the reasoning comes, then alone knowledge will get converted
into conviction; without conviction, always during nidhidhyāsanam when I say I-
am-Brahman, one corner of the mind will ask, “are you really Brahman?; “are you
kidding”, in modern language, “are you really Brahman”; one part of the intellect
will tease ourselves. And that internal-teasing will go away only when it is
mananēna-niścita-jñānam. Therefore, Lord Kr̥ ṣṇa says viniścitaiḥ, with niścaya
jñānam, saṁśaya-rahita-jñānam, viniścitaiḥ is in the mūlam which means na
saṁśayaḥ, without any doubt whatsoever; which is equal to niścita-pratyaya-
utpādakaiḥ, pratyayam means jnanam; niścaya-jñānam, utpādakaiḥ generating
scriptures. Through such scriptures, prasthāna-thrayam, this central teaching is
presented therefore, Arjuna I am going to summarize that; from the 5th ślōka
therefore, may you listen with hundred-percent focused-mind. This is to draw the
attention of Arjuna.
The anvayaḥ; r̥ ṣibhirbahudhā [ētad] gītaṁ. vividhaiḥ chandōbhiḥ pr̥ thak [ētad
gītaṁ hētumadbhiḥ viniścitaiḥ brahmasūtrapadaiścaḥ ēva {ētad gītaṁ}
स्तुत्र्ा अभभमुखीभूतार् अजुयनार् आह भगवान् —
stutyā abhimukhībhūtāya arjunāya āha Bhagavān —
Verse 13.05
महाभूतान्र्हङ् कारो बुद्धिरव्यक्तमेव च ।

इद्धन्िर्ाभण दिैकं च पचच चेद्धन्िर्गोचराः ॥ गीता १३.०५ ॥
mahābhūtānyahaṅkārō buddhiravyaktaṁēva ca |
indriyāṇi daśaikaṁ ca pañca cēndriyagōcarāḥ || Gītā 13.05 ||

Stutyā abhimukhībhūtāya arjunāya, so when the teaching is glorified thus,

naturally Arjuna’s attention got totally converged, not that other time Arjuna was
sleeping, he was listening only but his listening became more focused after this
glorification; stutyā, through this sthuti, where is the stuti [verse 4]
abhimukhībhūtāya, Arjuna’s attention is turned towards Lord Kr̥ ṣṇa;
abhimukhībhūtāḥ means focussed, Arjunāya, to such an Arjuna, Lord Kr̥ ṣṇa
presented the elaborate teaching. First he wants to give the description of
kṣētraṁ.
We will give the gist of the 5th mantra. This is the description of kṣētraṁ or
anātma for which Lord Kr̥ ṣṇa or Vyāsācārya borrows the description of kṣētraṁ
based on the Sāṅkhya-philosophy. Vēdānta borrows many portions from sāṅkhya
also; from Nyāya and from other śāstrams also vēdānta borrows. Here the kṣētraṁ
or anātma is described based on sāṅkhya-dr̥ ṣṭi. This is a very important ślōka in
which all the tattvams are presented; in the 7th chapter of Gīta in the mūlam class
itself I have talked about the creation presented by Sānkhya-philosopher. And they
present the entire creation; in the form of 24 principles, caturvimśati tattvāni; and
there I have presented it in the form of a chart. That chart I would like to remind
here. The original cause of the creation according to sāṅkhya philosopher is
prakr̥ ti; otherwise called māya; otherwise called avyaktaṁ is the original cause.
They call it mūla-prakṙtiḥ or avyaktaṁ and in the vēdāntic parlance it is called
māya; which is the original kāraṇam prakr̥ ti is anādi. Therefore, it is only kāraṇam
it is never a kāryam. Māya is not a product; we have to register it very well because
many students of vēdānta commit the mistake thinking that māya is the product of
Brahman; they also mistake Brahman has produced māya; let it be very clear;
Brahman has not produced māya, why, because māya is not a product. If māya is
not a product, how did it come; it never came; it always is; māya is anādi; anādi you
should register this clearly; in sāṅkhya- philosophy also prakr̥ ti is anādi.
Then an aside note: if Brahman is also anādi, māya is also anādi; how can you
claim you are advaitin. This question may arise in the minds of the student [if you

think. Generally we do not think, therefore no problem! By mistake if you think

that Brahman is one and māya is two, etc.]. For that our answer is māya does not
have an existence separate from Brahman; therefore, māya cannot be counted as
number two. That is why it is called brahma-śaktiḥ; it is mithya and it does not
have separate-existence. That is not the topic. Here what is important is māya is
anādiḥ. The first product is called mahat which is closer to our Hiraṇyagarbha. It is
not Hiraṇyagarbha but something similar to Hiraṇyagarbha. So from mahat the
next product is ahaṁkāra.
Ahaṁkāra can be similar to virāt not exactly equal to virāt but for our
understanding we can take ahaṁkāra as macro-ahaṁkāra not the individual-ego;
macro is equal to virāt and prakr̥ ti, mahat, and ahaṁkāraḥ; from the ahaṁkāraḥ
there are three arrow marks. This I told in 7th chapter. I am deliberately repeating
because I keep forgetting. From the ahaṁkāra, from the satva-pradhāna
ahaṁkāra, manaḥ tattvam comes; this is sāṅkhya-dr̥ ṣṭi; rajō-guṇa-pradhāna
ahaṁkāra daśa-indriayāṇi; then ten sense-organs.
From tamō-guṇa pradhāna-ahaṁkāra, pañca-sūkṣma-bhūtāni. In sāṅkhya-dr̥ ṣṭi

they don't deal with prāṇa as a separate-entity; in vēdānta, prāṇa is a separate
tattvam; in sāṅkhya philosophy, prāṇa is included in indirayams as an integral-
part. In their sr̥ ṣṭi, prāṇa is not there. They do not have prāṇa. Manaḥ, daśa-
indriyāṇi, pañca-sūkṣma-bhūtāni, this is the fourth layer.
Then the last fifth layer is from the subtle elements, five gross elements are gone;
pañca-stūla-bhūtāni; if you add all of them, prakr̥ ti, mahat, ahaṁkāra (3), the
manaḥ; indriyāṇi, pañca-sūkṣma-bhūtāni (16), [total 19] and then finally pañca-
stūla-bhūtāni (5); caturvimśati tattvāni; total 24 is as per sāṅkhya philosophy.
Then one more aside-note we have to note based on sāṅkhya, in these 24, the top
one is prakr̥ ti; it is called kēvala-prakṙtiḥ and it is only a cause and it is never an
effect. In this chart, and then at the bottom when you see, manaḥ daśa-indriyāṇi

and pañca-stūla-bhūtāni; if you take these 16 tattvams, they are the final products;
they are not kāraṇam for anything in the chart. They are only kāryam and no
kāraṇam. There is no arrow from manaḥ; no arrow from daśa-indriyāṇi; no arrow
from pañca-stūla-bhūtāni. That is 1+10+ 5 = 16 are called what: kēvala-kāryam.
And for kāryam, sāṅkhya philosopher uses the word vikr̥ tiḥ. Therefore, 16 tattvams
are kēvala-vikr̥ tiḥ; kēvala-vikr̥ tiḥ means only kāryam and not kāraṇam. Mūla-
prakr̥ ti is what; kēvala-kāraṇam, but not kāryam.
Now if you take mahat and ahaṁkāra and pañca-sūkṣma-bhūtāni [you will
understand only if you see it in the chart ~ at least you should have chart in the
mind], mahat is kāraṇam or kāryam; you will find mahat is kāryam from the
standpoint of prakr̥ ti; mahat is kāraṇam from the point of ahaṁkāra; therefore,
mahat comes under what: prakr̥ ti-vikr̥ ti; i.e. kāraṇa-kāryam. Similarly, if we take
ahaṁkāra, ahaṁkāra is kāryam from the standpoint of mahat; kāraṇam from the
standpoint of manaḥ, indriyāṇi, sūkṣma-bhūtāni etc. Ahaṁkāra also will come
under what; prakr̥ ti-vikr̥ ti.
And what about pañca-sūkṣma-bhūtāni; sūkṣma-bhūtas are also kāryam from the
standpoint of ahaṁkāra and kāraṇam from the standpoint pañca-stūla-bhūtāni.
Therefore, five subtle-elements will also come under kārya-kāraṇa-vivēka; sāṅkhya
terminology prakr̥ ti-vikr̥ ti. Now how many prakr̥ ti-vikr̥ tis are there; 1+1+ 5 = 7;
therefore, sāṅkhya-philosopher says one prakr̥ ti; seven prakr̥ ti-vikr̥ ti and sixteen
vikr̥ tiḥ. This is the entire prapañca or the kṣētraṁ.
In Sāṁkhya-kārikā they gave this sāṅkhya-philosophy is there in the form of

beautiful kārikā famously called Sāṅkhya-kārikā written by Īśvara-Kr̥ ṣṇaḥ; original
sāṅkhya-sūtras are not available. Later somebody created a sāṅkhya-sūtra but

original version is not there. Therefore, sāṅkhya philosophy is generally studied
through sāṅkhya-kārikā only. Different commentaries are there. In that sāṅkhya-
kārikā, they have one slōka called kārikā,

मूलप्रकृनतरनवकृनतमयहदाधाः प्रकृनतनवकृतर्ः सप्त ।

िॊििकस्तु नवकारो न प्रकृनतनय नवकृनतः पुरुिः ॥ ३ ॥
mūlaprakr̥tiravikr̥tirmahadādhāḥ prakr̥tivikr̥tayaḥ sapta |
ṣoḍaśakastu vikārō na prakr̥tirna vikr̥tiḥ puruṣaḥ || 3 ||
See whether you are able to understand; mūlaprakr̥ tiravikr̥ tiḥ, it is only kāraṇam;
mahadādhāḥ prakr̥ tivikr̥ tayaḥ sapta (7), ṣoḍaśakastu vikāraḥ (16) are vikāras, and
what about puruṣādi Ātma; is it prakr̥ ti or vikṙti? Ātma is kārya-kāraṇa-vilakṣaṇam.
Sāṁkhya-philosopher himself says: na prakr̥ tirḥ na vikr̥ tiḥ puruṣaḥ. And
Śaṅkarācārya borrows this in his Vivēkacudamani.
प्रकृनतनवकृनतभभन्नः िुिबोधस्वभावः
सदसदददमिेिं भासर्न्न्नर्वंिेिः |
नवलसनत परमात्मा जाग्रदाददरववस्िा-
स्वहमहचमनत साक्षात्साभक्षरूपेण बुिेः || नववेकचूिामभण १३५ ||
prakr̥tivikr̥tibhinnaḥ śuddhabōdhasvabhāvaḥ
sadasadidamaśēṣaṁ bhāsayannirviśēṣaḥ |
vilasati paramātmā jāgradādiṣvavasthā-
svahamahamiti sākṣātsākṣirūpēṇa buddhēḥ || Vivēkacūḍāmaṇi 135 ||
Prakr̥ ti-vikr̥ ti-bhinnaḥ is Ātma; what I want to say is this fifth ślōka enumerates
these 24 tattvams. Look at the slōka.
Avyaktam is the top one in the chart; buddhiḥ refers to mahat, the second one,
ahaṁkāraḥ is equal to ahaṁkāraḥ; and mahā-bhūtāni refers to five subtle-
elements; it is equal to sūkṣma-bhūtāni; indriyāṇi daśa, the ten sense-organs;

ēkam ca; ēkam refers to manaḥ; pañٌcam ca indriyagōcarāḥ refers to pañca-stūla-
bhūtāni; indriyagōcarāḥ means stūla-bhūtāni. Thus in this ślōka all the 24 tattvams
are there; not given in chart form, that you already have now. Now let us go to the
bhāṣyaṁ.
महाभूतानन महान्न्त च तानन सवयनवकारव्यापकत्वात् भूतानन च सूक्ष्माभण । स्िूलानन तु इद्धन्िर्गोचरिब्दे न अभभधानर्रर्न्ते
mahābhūtāni mahānti ca tāni sarvavikāravyāpakatvāt bhūtāni ca sūkṣmāṇi |

sthūlāni tu indriyagōcaraśabdēna abhidhāyiṣyantē

Mahābhūtāni is in the mūlam; Śaṅkarācārya gives the vigraha-vākyam;

karmadāraya samāsa, tāni bhūtāni ca mahā-bhūtāni (for sanskrit students) – after
mahā-bhūtāni put a dash - and what type of bhūtāni; the bhūtāni is a vague word;
it can be stulam or sūkṣmam; Lord Kr̥ ṣṇa has not mention that; so Śaṅkarācārya
says sūkṣmāṇi; subtle-elements they are. And why are they called mahā bhūtāni?
He says sarvavikāravyāpakatvāt, because the five elements pervade the entire
creation; therefore, they are called sarva-vikāra-vyāpakani; vikāra means product,
vyāpakani means they pervade; pañca-bhūtas are where; everywhere; therefore,
they are called mahā; mahā means vyāpaka; the pervading element is called mahā
bhūtāni.
Then the question comes how did Śaṅkarācārya know that they are sūkṣma-
bhūtāni? Śaṅkarācārya says it is no secret; because the word indriya-gōcaraḥ
comes later, they refer to the stūla-bhūtāni comes later; because stūla-bhūtāni are
indriya-gōcaraḥ. Since gross elements mentioned later this bhūtāni must be
subtle-elements; that is the simple logic. Sthūlāni tu, vailakṣanya dhyōthanārtham;
the gross elements are going to be abhidhāṣyantē, abhidhāṣyantē, so this form
seems to be a vague-form grammatically; the form should be abhidhāṣyantē; it
means will be mentioned later; through what expression; indriya-gōcara śabdēna,
through another word indriya gōcaraḥ; and where does the word indriya gōcaram
comes; it comes in the second line last word indriya-gōcaraḥ, that refers to stūla-
bhūtāni; therefore, mahā-bhūtāni is sūkṣma only.
The chart and the yellow-highlighted portion is from another website, for better
understanding of the Chart, Swamiji refers to.


They are the evolutes of Nature. The Mahat (the Great One) is the first reality to
emerge from Prakr̥ ti, when sattva is predominant. It has a universal aspect as the
source of the world, and a physical aspect as intelligence or buddhi in the living
beings. It is responsible for rationality and discriminating awareness. From Buddhi,
ahamkāra or the feeling of individuality evolves when rajas predominates. It is
responsible for the self-sense (ego). Up to now the tattvas are subtle, but from
here on gross. From ego evolve the brain (manas), the five senses (jñānēndriyas),
the five organs of action (karmēndriyas), the five subtle essences (tanmātras) or
objects of the senses, and the five gross elements (mahabhūtas).
They constitute the 24 tattvas. Together with Purusha (individual soul) who is an
eternal reality, the number becomes 25. Nature makes use of them all to produce
the diversity in the world. Of them Prakr̥ ti is without a cause. Mahat, ahamkara,
and the five tanmātras are both causes and effects. The rest are effects only.
Purusha is neither a cause nor an effect. It is eternal, without a cause, and
immutable.
The Natural evolution of things and beings as suggested in the Saṅkhya has many
parallels in the modern theories of evolution. However, while the modern theories
focus mainly upon the evolution of physical bodies, the Saṅkhya also proposes the
evolution of beings over many lifetimes. Further, it views evolution or
transformation of causes into effects not as miracle work of God, but as a
transformative process which progresses through different phases and in
predictable patterns until the souls escape from the mortal world.
OR

अहङ् कारः महाभूतकारणम्अहंप्रत्र्र्लक्षणः । अहङ् कारकारणं बुद्धिः अध्र्वसार्लक्षणा । तत्कारणम् अव्यक्तमेवच, न

व्यक्तम् अव्यक्तम् अव्याकृतम् ईश्वरिशक्तः ‘मम मार्ाुरत्र्र्ा’ (भ. गी. ७ । १४) इत्र्ुक्तम् ।
ahaṅkāraḥ mahābhūtakāraṇam ahaṁpratyayalakṣaṇaḥ | ahaṅkāra kāraṇaṁ

buddhiḥ adhyavasāyalakṣaṇā | tatkāraṇam avyaktaṁēva ca, na vyaktaṁ avyaktaṁ
avyākr̥taṁ īśvaraśaktiḥ ‘mama māyā duratyayā’ (bha. gī. 7 | fourteen) ityuktam |
This paragraph can be understood only if you have got the chart either in the mind
or in the book; without that chart, you cannot understand this slōka. Ahaṅkāraḥ
mahābhūtakāraṇam; (look at the chart) from ahaṁkāra alone, the tāmasik

ahaṁkāra has produced what; the pañca-sūkṣma-bhūtāni; therefore, he says

ahaṁkāra is mahā-bhūta-kāraṇam; and what is it; ahaṁ prathyaya-lakṣaṇaḥ; it is
the cause of ego; not individual; it is the cosmic-level-ego, which is closer to virāt of
vēdānta.
Then the next word in the mūlam is buddhiḥ; buddhi here is mahat-tattvam of
sāṅkhya philosophy; and if you look at the chart; mahat is the cause of ahaṁkāra
and therefore, he says ahaṅkāra-kāraṇaṁ buddhiḥ mahat-tattvam’ what is
buddhiḥ; Adhyavasāya-lakṣaṇāḥ, which is cosmic intelligence; Adhyavasāya means
the knowing power, the discriminating power; not at the individual level but at the
macro level. Adhyavasāya-lakṣaṇāḥ.
Then next word in the mūlam is avyaktaṁ; and what is avyaktaṁ; tatkāraṇam; [the
word tatkāraṇam you can understand only if the chart is in your hand] means
what; mahataḥ kāraṇam, the cause of mahat is avyaktaṁ; avyaktaṁ is above;
avyakta is grandfather and mahat is father and ahaṁkāra is putraḥ. The three
generation is here; ēkaika putraḥ; all the sixteen children for ahaṁkāra only; from
smaller family to bigger family; avyaktaṁēva ca. After ēva ca full stop. And then he
gives the definition of avyaktaṁ; na vyaktaṁ is equal to avyaktaṁ is equal to
avyākr̥ taṁ; avyākr̥ taṁ means that which is not available for sensory perception,
because during pralaya kālam, avyaktaṁ alone will be there; mahat will not be
there; Hiraṇyagarbha is absent in praḷayam; virāt is absent in praḷayam; five
subtle-elements are absent; gross elements are absent.
In fact all the twenty-three tattvams and all the 14-lōkas; all our bodies; they are all
absent and what is there; māya or avyaktaṁ is there it will be there; but it will not
be available for experience or transaction; experience requires triputi; in the
absence of triputi sense-organs themselves are not there; so what is the
experience. Therefore, if you want to understand how the situation will be in
pralaya-kālam; we have a model; śāstra says it is very simple; go to sleep; during
sleep [not now ] during sleep, you don't have triputi; that is why sleep is called

layam; and the dissolution is called pra-layam. Macro laya is pralayaḥ. Another
name for pralaya avastha is mahā-suṣuptiḥ; the word used by Śaṅkarācārya in
Brahmasūtra for the word avyaktaṁ.
Then Śaṅkarācārya adds a note sāṅkhya philosopher also uses the word prakr̥ ti;
vēdānta also uses the word prakr̥ ti. Even though the word is common we have got
difference of opinion with regard to the nature of prakr̥ ti; regarding the nature of
matter, there is a fundamental difference; in Brahmasūtra there is a big discussion
in the avyakta-vicāra topic; and what is the fundamental difference; for sāṅkhya-
philosopher matter has got independent existence; separate from Consciousness
matter can independently exist; therefore, they use the word svatantraḥ-prakṙtiḥ;
svatantram pradhānam; svatantram means independent-existence, and therefore,
they come under dvaita darśanaṁ; the word dvaita-darśanaṁ is applicable to not
only Madhva-philosophy and it is applicable to sāṅkhya, yōga, nyāya and vaiśēṣikā;
all are dvaitis; whereas in vēdānta alone, matter does not have an existence of its
own; therefore, Śaṅkarācārya wants to specify that; we borrow the sāṅkhya-sr̥ ṣṭi
but the svatantrata of sāṅkhya, we reject. Therefore, he writes Īśvara-śaktiḥ, this is
not acceptable to sāṅkhya; that word Īśvara-śaktiḥ is to differentiate vēdānta from
sāṅkhya-philosopher. And sāṅkhya-philosopher does not use the word Īśvara-
śaktiḥ because for sāṅkhya-philosopher does not have Īśvara at all; sāṅkhya
philosopher is nāstikaḥ; nirīśvaraḥ.
Then how do you call Sāṅkhya, āstika darśanaṁ? This viṣayam you know; but now
and then I have to remind you. From the standpoint of God, sāṅkhya-philosopher
is called nāstikaḥ; nāstika means non-believer; and from the standpoint of vēda-
pramāṇam, sāṅkhya is called a believer, āstika, because sāṅkhya-philosopher
accepts vēda-pramāṇam; so he is a vaidikaḥ, but a nirīśvaraḥ. He is a believer-non-
believer. [three categories, they use Believer-believer; believer-non-believer, non-
believer-non-believer].

Who is believer-believer, we are all because we accept vēda also and we accept
God also; therefore we are called believer-believer; āstika-asthikāḥ; sāṅkhya-
philosopher is called believer-non-believer from the standpoint of vēda he is a

believer; from the standpoint of God, he is non-believer; and Bhauddha-
philosopher, Buddhism is called non-believer-non-believer, nāstika-nāstika, why he
does not accept God also, he does not accept vēdas also.
Why did I say all these things; Īśvara-śaktiḥ word will not come in sāṅkhya-
philosophy; therefore, Śaṅkarācārya uses the word Īśvara-śakti to separate
vēdānta from sāṅkhya-darśanaṁ. And for that he has got the pramāṇam ‘mama
māyā duratyayā’ (bha. gī. 7 | fourteen) iti uktam. Kr̥ ṣṇā makes it very clear in 7th
chapter
दै वी ह्येिा गुणमर्ी मम मार्ा ुरत्र्र्ा ।

मामेव र्े प्रपद्यन्ते मार्ामेतां तरन्न्त ते ॥ ७-१४॥
daivī hyēṣā guṇamayī mama māyā duratyayā |

māmēva yē prapadyantē māyāmētāṁ taranti tē || 7-14||
Iti uktam. More in the next class.

394 Verses 13.05 and 13.06
Page No.315 Verse No.5 bhāṣyam 2nd paragraph.
Verse No. 13.05 bhāṣyam (continued)
अहङ् कारः महाभूतकारणम्अहंप्रत्र्र्लक्षणः । अहङ् कारकारणं बुद्धिः अध्र्वसार्लक्षणा । तत्कारणम् अव्यक्तमेवच, न

व्यक्तम् अव्यक्तम् अव्याकृतम् ईश्वरिशक्तः ‘मम मार्ाुरत्र्र्ा’ (भ. गी. ७ । १४) इत्र्ुक्तम् ।
ahaṅkāraḥ mahābhūtakāraṇam ahaṁpratyayalakṣaṇaḥ | ahaṅkāra kāraṇaṁ

buddhiḥ adhyavasāyalakṣaṇā | tatkāraṇam avyaktaṁēva ca, na vyaktaṁ avyaktaṁ
avyākr̥taṁ īśvaraśaktiḥ ‘mama māyā duratyayā’ (bha. gī. 7 | fourteen) ityuktam |
After glorifying the kṣētra-kṣētrajña-vivēka-jñānam, in verse number 4, now from

verse number 5 onwards, Lord Kr̥ ṣṇa starts his main teaching, starting with the
kṣētraṁ. Even though previously kṣētraṁ has been mentioned as the śarīraṁ,
idaṁ śarīraṁ kaunteya; there śarīraṁ is only a representative of the kṣētraṁ; not
the entire kṣētraṁ. And now the entire-kṣētraṁ is enumerated in the verses 5 and
6; 24 tattvams mentioned in sāṅkhya-darśanaṁ will come under kṣētraṁ only. And
that Lord Kr̥ ṣṇa has enumerated and the Ācārya is commenting upon that.
Avyaktaṁ, mahat, ahankāram are the first three ones; avyakta is the original
cause; then mahat and afterwards ahaṁkāraḥ.
In this the group of three, vēdānta and sāṅkhya are almost in agreement; but
there is one major difference, which Śaṅkarācārya specifically indicates and that
difference is avyaktaṁ or prakr̥ ti is an independent entity; it is the basic matter
having existence of its own; therefore prakr̥ ti is sathyam for sāṅkhya-darśanaṁ.
Śaṅkarācārya shows that, in this respect we differ from sāṅkhya-darśanaṁ; the

nature of prakr̥ ti is jaḍam; there no disagreement; there jaḍa-prakr̥ ti does not have

an existence of its own; if prakr̥ ti has an independent-existence, we will become

dvaita-darśanaṁ. Because Consciousness will be one independently existent-
principle; prakr̥ ti will be another independent-principle; there will be dvaitaṁ but
here vēdānta says prakr̥ ti does not have an existence of its own; and Śaṅkarācārya
indicates that by using an important adjective Īśvara-śaktiḥ. The moment you call
prakr̥ ti as śaktiḥ; any power does not exist separate from the powerful-entity.
My talking-power cannot exist separately; if my talking-power exists separately,

what is the advantage; I will stay at home and send only the talking-power and I
can continue to sleep and I can send the talking-power; and if I am smart, you will
also be smart and what will you do; you will send your hearing-power and continue
to sleep; but remember any śakti is non-separate from śaktaḥ; thus prakr̥ ti is
non-separate from puruṣaḥ. That is very important.
Here some punctuation marks for sanskrit students. Tatkāraṇam avyaktaṁ ēva ca.
After ēva ca full stop. And na vyaktaṁ avyaktaṁ avyākr̥ taṁ is there, we have to
reverse the order, first should read avyaktaṁ, which is in the mūlam, and
Śaṅkarācārya gives vigraha-vākyam nan tatpuruṣaḥ; vyaktaṁ-avyaktaṁ; and
thereafter is equal to avyākr̥ taṁ; avyākr̥ taṁ means unmanifest; meaning of
avyaktaṁ is avyākr̥ taṁ; avyākr̥ taṁ is equal to Īśvara-śaktiḥ; which is otherwise
called māya; and that prakr̥ ti does not exist separately; what is the pramāṇam;
Śaṅkarācārya says ‘mama māyā, the word māya is said to be My power; that
means it does not have independent existence. Up to this we saw in the last class.
एविब्दः प्रकृत्र्वधारणाियः एतावत्र्ेव अष्टधा भभन्ना प्रकृनतः । च - िब्दः भेदसमुचचर्ाियः ।
ēvaśabdaḥ prakr̥tyavadhāraṇārthaḥ ētāvatyēva aṣṭadhā bhinnā prakr̥tiḥ | ca-

śabdaḥ bhēdasamuccayārthaḥ |
ēvaśabdaḥ; ēva is in the first line buddhiḥ avyaktaṁ ēva ca; the significance of the
word ēva, Śaṅkarācārya gives connecting it to the 7th chapter of the Gīta. If you
recollect the last class, I said of those 24 tattvams, the first one is called prakr̥ tiḥ;

the next seven are called prakr̥ ti-vikr̥ tiḥ; and what is the prakr̥ tiḥ; avyaktaṁ is the
mūla-prakr̥ tiḥ; and the next seven are mahat, ahaṁkāraḥ, and pañca-sūkṣma
bhūtāni; they are all called prakr̥ ti-vikr̥ tiḥ. In English you can translate it as one is
absolute-cause; prakr̥ ti is called absolute-cause and prakr̥ ti-vikr̥ ti is called the
relative-cause.
One absolute-cause and seven-relative causes; totally how many causes; absolute
and relative; there are 8 causes; and if 8 causes of which one is absolute and seven
are relative; these eight causes alone Lord Kr̥ ṣṇa mentioned in the 7th chapter as
aparā-prakr̥ tiḥ. And what is the corresponding word in the 7th chapter; [highly
academic slōka] the ślōka is 4th which reads as
भूचमरापोऽनलो वार्ुः खं मनो बुद्धिरेव च ।

अहङ् कार इतीर्ं मे भभन्ना प्रकृनतरष्टधा ॥ ७-४॥
bhūmirāpō:'nalō vāyuḥ khaṁ manō buddhirēva ca |
ahaṅkāra itīyaṁ mē bhinnā prakr̥tiraṣṭadhā || 7-4||
That aṣṭadhā-prakr̥ ti which is given in the 4th ślōka of the 7th chapter where eight-
fold aparā-prakr̥ ti consists of one absolute-cause and seven relative-causes; that is
what Śaṅkarācārya observed in this paragraph. Ēvaśabdaḥ
prakr̥ tyavadhāraṇārthaḥ, the word ēva in the 5th ślōka is to emphasis the eight-
fold causes; mentioned in the 7th chapter. After that full stop. ētāvaty ēva only
these eight-fold causes one-absolute and 7-relative together is called aṣṭadhā
bhinnā prakr̥ tiḥ. When Śaṅkarācārya says aṣṭadhā bhinnā we are supposed to
remember 4th sloka of the 7th chapter; otherwise suddenly aṣṭadhā will look
meaningless here.
And after ēva there is a word ca; ca means and the conjunction and what is the
significance of the conjunction; Śaṅkarācārya says caśabdaḥ; [sanskrit students,
caśabdaḥ should be one word, without gap] karmadāraya samāsa; ca iti śabdaḥ
caśabdaḥ; the word ca in the meaning of conjunction is bhēda samuccayārthaḥ, it

is to combine all the 8 mentioned before. All the eight which are part of 24-
tattvams which is kṣētraṁ.
इद्धन्िर्ाभण दि,श्रोत्रादीनन पचच बुद्ध्युत्पादकत्वात् बुिीद्धन्िर्ाभण, वाक्पाडर्ादीनन पचच कमयननवतयकत्वात् कमेद्धन्िर्ाभण; तानन
दि । एकं च; ककं तत्? मनः एकादिंसङ् कपपाद्यात्मकम् । पचच च इद्धन्िर्गोचराः िब्दादर्ो नविर्ाः । तानन एतानन
साङ् ्र्ाः चतुर्ववंिनततत्त्वानन आचक्षते ॥ ५ ॥
indriyāṇi daśa, śrōtrādīni pañca buddhyutpādakatvāt buddhīndriyāṇi, vākpāṇyādīni

paٌca karmanivartakatvāt karmēndriyāṇi; tāni daśa | ēkaṁ ca; kiṁ tat? manaḥ
ēkādaśaṁ saṅkalpādyātmakam | paٌca ca indriyagōcarāḥ śabdādayō viṣayāḥ | tāni
ētāni sāṅkhyāḥ caturviṁśatitattvāni ācakṣatē || 5 ||
Indriyāṇi daśa, is in the mūlam; is equal to śrōtrādīni pañca-buddhi-indriyāṇi;

means in saṁskr̥ ta language buddhi means the popular meaning of intellect; the
word buddhi means jñānam also; when you say buddhi-indriyāṇi the word buddhi
means jñānam; therefore, jñānēndriyāṇi pañca; and why are they called
jñānēndriyāṇi; he gives the reason buddhyutpādakatvāt; here also the word
buddhi means jñānam; jñāna utpādakatvāt jñānēndriyāṇi; knowledge generating
organs are called knowledge-organs; madhyama-pada-lōpa samāsa; jñānōtpāda
indriyāṇi jñānēndriyāṇi; so these are five; after buddhīndriyāṇi, semi-colon. There
is a printing mistake in Ghōrakpur edition; vākyanīdhīni is there; it should be
vākpāṇyādīni; vāk, pāṇi, pāyu, upastha, the pañca-karmēndriyāṇi; vākpāṇyādīni
pañca-karmēndriyāṇi, here also you have to change the order; pañca-
karmēndriyāṇi; there are five sense-organs of action; and why are they called
karmēndriyāṇi; karma nirvarkatvāt karmēndriyāṇi; nirvarkatvāt means generators;
the action-generating organs are called action-organs; [madhyama-pada-lōpa-
samāsaḥ] so tāni means joining both jñānēndriyāṇi and karmēndriyāṇi which
makes the indriyas ten; daśa; Kr̥ ṣṇā does not mention that. Kr̥ ṣṇā only says ten
sense-organs; we have to understand that as five karmēndriyāṇi and five
jñānēndriyāṇi.

Then Kr̥ ṣṇā says ēkaṁ ca, one more [what a slōka]; which means according to the
context, one means the mind, which is the regulator of all the ten sense-organs;
the inner-controller; the inner-regulator; the inner-coordinating-organ is called
manaḥ; because mind alone decides which sense-organ must function that is why
if you are focusing on here the eyes will have blank look and if you focusing on
looking, ears will have blank hearing; it is difficult to focus on both fields equally;
automatically the other one will become mechanical; therefore, mind alone
decides which sense-organ should function; since the mind is the selector in
various gadgets; there will be knob; knob will be called selector-knob, whether it is
tape recorder or radio there will be selector-knob; Similarly, the mind is the
selector-kno; suppose a cat walks here ~ that means that tendency of mind you will
not hear and you will watch the cat-walking; which means the cat is in and Svāmi is
out; the mind does this selector job. Therefore, ēkam ca means selector-knob
called the mind; that is said here; ēkam ca is in the mūlam; and Śaṅkarācārya asks
the question kiṁ tat; what is that one extra; after kiṁ tat, there is a question mark
and then he himself answers: manaḥ iti ēkādaśaṁ which is the eleventh-organ;
whether the mind should be considered as sense-organ-of-knowledge or not is a
very big debate and between Bāmati-sampradāya and vivaraṇa-sampradāya,
among several debates, one important debate is whether mind should be treated
as an independent-organ-of-knowledge and once you treat mind as independent-
organ-of-knowledge the advantage the Bāmati sampradāya gets is in meditation,
the mind being and independent organ of knowledge the advantage Bāmati
sampradāya gets is in meditation knowledge can arise; because mind is an
independent-organ-of-knowledge; in meditation Ātma-jñānam can come;
therefore, knowledge aparōkṣa jñānam comes only in meditation because manaḥ
is karaṇam. Suppose you say mind is not an organ-of-knowledge, it means
meditation cannot produce knowledge; śravaṇaṁ alone can produce knowledge
and meditation is only for pratibanda-nivr̥ tti and thus a very big advaita division is
based on one of the important debates: manaḥ svatantra karaṇam va na va; books
and books are written and even the word, ēkādaśaṁ is taken as support by one

group; lot of debates are there. It looks so simple and ordinary; profound
discussions are there. And another area in which this debate is extended is in the
15th chapter, mana saṣṭāni indriyāṇi; there manaḥ saṣṭam; here manaḥ ēkādaśaṁ;
there Lord Kr̥ ṣṇa becomes pramāṇam here Śaṅkarācārya becomes pramāṇam;
treat mind as a karaṇam. these are all support area for bhāmatikāras. Anyway, this
is aside note.
And what is the definition of manaḥ; saṅkalpādyātmakam; mind is the capacity or

volition or oscillation or vacillation; to go or not to go; to see or not to see; whether
to write or not; like a pendulum, the mind thinks of pros and cons; saṅkalpa is pros
and vikalpa is cons; saṅkalpādyātmakam manaḥ. And this manaḥ includes buddhi,
cittaṁ all of them; antaḥkaraṇam iti arthah.
Then the next one is pacña ca indriyagōcarāḥ in the mūlam; and for that
Śaṅkarācārya gives the vyakyānam; [in fact indriyagōcarāḥ also must be in thin
letters ~ in Ghōrakpur edition, mūlam is printed in thin letters, bhāṣyam is in thick
letters; indriyagōcarāḥ should have been in thin ~ it has put on weight, should do
some thread-mill to become thin ] and what are they; śabdādayaḥ viṣayāḥ;
indriyagōcarāḥ literally means whatever falls within the range of the five sense-
organs śabda sparśa rūpa rasa and gandha; five-fold sense-objects are here called
indriyagōcarāḥ; and if you add all of them, one absolute-cause; 7 relative-causes;
and 16 products; if you add all of them it will come 24 tattvam. Therefore,
Śaṅkarācārya says: tāni ētāni twenty-four principles; sāṅkhyāḥ, sāṅkhya-
philosophers, ācakṣatē, enumerates or enlists, as caturviṁśati-tattvāni; basic 24-
tattvams, the entire creation is a product of these 24-tattvams only. And of the sub-
commentators makes a beautiful point in this physical body of the individual,
śarīra thrayam of the individual also contain 24-tattvams.
If you take kāraṇa-śarīraṁ it will come under avyaktaṁ; and sūkṣma-śarīraṁ if you
take, sūkṣma-bhūtāni, indriyāṇi, manaḥ etc. and sūkṣma- śarīraṁ will have certain
tattvams and stūla- śarīraṁ will have the pañca-indriyagōcarāḥ. Thus śarīra-

thrayam has got all the 24-tattvams representative; therefore, Lord Kr̥ ṣṇa said
idaṁ śarīraṁ Kauntēya kṣētraṁ; because body has got all the 24-tattvams packed
in it; therefore, body can become representative of the 24-tattvams. [Sānskrīt
students, saṅkyaḥ is the subject of the sentence; therefore ācakṣatē verb is
bahuvacanam; ācaṣtē, ācakṣātē, ācakṣatē; enumerate and tāni ētāni is dvitiya
vibhakti, object of ācakṣatē.
The anvaya is, of this ślōka I will give later because the 5th and 6th slōka should be
taken together for anvaya. Therefore after the sixth ślōka we will do the anvaya.
अि इदानीम् आत्मगुणा इनत र्ानाचक्षते वैिेनिकाः तेनप क्षेत्रधमाय एव न तु क्षेत्रज्ञस्र् इत्र्ाह भगवान् –
atha idānīm ātmaguṇā iti yānācakṣatē vaiśēṣikāḥ tēpi kṣētradharmā ēva na tu

kṣētrajٌasya ityāha Bhagavān-
In this introduction Śaṅkarācārya refers to one of the systems of philosophy called

vaiśēṣika-darśanaṁ. Nyāya and vaiśēṣika-darśanams are very close therefore,
generally we join them together. In the vaiśēṣika-darśanaṁ, ātmas are many; each
one has got his own Ātma; not ātmas are many, ātma is jaḍam also. Ātma is all
pervading like vēdānta; but that all-pervading-ātmas are many; so many all-
pervading-ātmas are there. And each all pervading Ātma is jaḍam also. Therefore
Ātma comes under substance or dravyam in vaiśēṣika philosophy. And in their
darśanaṁ any substance will have properties. Nirguṇa-dravyam nāsti ēva; there is
no substance which is attributeless; therefore, nirguṇam-Brahma they don't
accept that at all. Everything is substance; every substance has got attribute; Ātma
is also a substance; and Ātma is also inert and being a substance, Ātma also has
got attribute or property. And they say there are eight-attributes for the Ātma
which are unique to Ātma alone. They divide the attributes into several varieties;
certain attributes to many substances like you take colour; colour can be there in
many substances but certain attributes are unique to certain substances;

therefore, they have got sāmanya-guṇāḥ, common to many substances and

viśēṣa-guṇa belonging to only one substance.
Only Ātma has got 8 viśēṣa-guṇāḥ. Even though it is not very important to the
context, I will just refer to the eight attributes they talk about.
First attribute they talk about is consciousness which comes as an attribute to

Ātma temporarily, in jāgrat-avastha and svapna-avastha. In waking and dream
Ātma gets the temporary attributes called Consciousness. And it will become what:
conscious-Ātma. When you go to sleep, it has become inert-Ātma. Therefore,
Consciousness is the first attribute. Once Ātma becomes conscious, it begins to
experience what; through the body, sense-organs etc. it will experience, pleasure
and pain, because exposed to the external world through the sense-organs;
therefore, Ātma gets pleasure and pain and they are the second and third attribute
temporarily means waking and dream; it goes away when one goes to sleep.
Therefore, consciousness, pleasure and pain. And when you get pleasure and pain,
naturally the next consequence is rāga towards pleasure and dvēṣa, towards the
pain. Therefore what are the next two attributes? Rāga and dvēṣa; they belong to
what; not the mind; rāga-dvēṣa are attributes of Ātma according to, not vēdānta;
according to vaiśēṣika-darśanaṁ. So one + two + two; five so far. Once rāga-dvēṣa
comes, the next one is we use our will to reproduce sukhaṁ and avoid duḥkham.
So the will becomes operational in vaiśēṣika-darśanaṁ they call it prayatnaḥ,
prayatnaḥ means our will born out of rāga-dvēṣa; so going towards the pleasure
and going away from pain is natural for any human being. So far six. So because of
will and consequent-action, you get puṇyam and pāpam. Puṇyam and pāpam
together is called adr̥ ṣṭaṁ. Puṇyam and pāpam otherwise called adr̥ ṣṭaṁ; adr̥ ṣṭaṁ
belongs to what; Ātma. How many now; seven. So caitanyam, sukhaṁ, duḥkham,
rāga, dvēṣa, prayatna, adr̥ ṣṭaṁ and finally when you repeat certain action you get
habit otherwise called vāsanas. If you get up at a particular time in the morning
after a few days what will happen; that becomes the vāsana; whether you like or
not at that time you get up; that is called vāsana, otherwise in vaiśēṣika they call it

saṁskāraḥ. Both are synonymous. Saṁskāra is the eighth one. So thus aṣṭa-viśēṣa-
guṇāḥ ātmanaḥ.
Now Śaṅkarācārya says, Lord Kr̥ ṣṇa in the following sixth-ślōka says rāga, dvēṣa
etc. are kṣētraṁ. From this what we understand? Lord Kr̥ ṣṇa is refuting this notion
that rāga-dvēṣa-sukha-duḥkha etc belong to kṣētrajña is vaiśēṣika-darśanaṁ; they
belong to kṣētraṁ; it is vēdānta-darśanaṁ. Thus Lord Kr̥ ṣṇa refutes vaiśēṣika-
darśanaṁ; whether the vaiśēṣika-philosophers existed during Kr̥ ṣṇā’s time or
during Vyasa’s time, we do not know the chronological order; but Kr̥ ṣṇā clarifies
that these attributes belong to anātma kṣētraṁ only.
Therefore, Śaṅkarācārya says ātmaguṇāḥ iti yān ācakṣatē, so those attributes

which the vaiśēṣikas enumerate as Ātma-guṇa [sanskrit students, you have to
rearrange the words, vaiśēṣikāḥ yān guṇāḥ ātmaguṇāḥ iti ācakṣatē; those
attributes which vaiśēṣika calls as Ātma’s-attributes, tē api; those attributes are
kṣētradharmāḥ ēva, they are part of kṣētra only; therefore only we can practice the
nidhidhyāsanam; na mē dvēṣarāgau; vaiśēṣika cannot say that; he cannot say na
mē dvēṣarāgau because Ātma has rāga-dvēṣa; but in vēdānta only we can say rāga
dvēṣa belong to kṣētraṁ; I don't have rāga-dvēṣa. Therefore, better to be a
vēdāntin. Therefore, tē api kṣētra dharmāḥ ēva; they belong to kṣētraṁ only; na tu
kṣētrajٌasya iti; they do not belong to kṣētrajñaḥ, the Ātma; from tē api up to
kṣētrajñasya is in inverted commas; they also belong to kṣētrajña iti Bhagavān āha.
It is technically-very-important ślōka.
Verse 13.06

एतत्क्षेत्रं समासेन सनवकारमुदाहृतम् ॥ गीता १३.०६ ॥

ētatkṣētraṁ samāsēna savikāramudāhr̥tam || Gītā 13.06 ||

I will give you the gist of the ślōka; Lord Kr̥ ṣṇa enumerates some of the attributes.
icchā dvēṣaḥ sukhaṁ duḥkhaṁ, you can understand, pleasure and pain; when you
use the word sukhaṁ you carefully note, in vēdānta we talk about two types of
sukhaṁ pratibimbānanda and bimbānanda experiential-ānanda and non-
experiential-ānanda. Experiential-pleasure belongs to kṣētra or kṣētrajña?
Experiential pleasure belongs to kṣētra because it is experiential; experiential is
always objective; there is non-experiential svarūpa-ānanda; Sat-Cit-ānanda, the
svarūpa-ānanda, belongs to the kṣētrajñaḥ. Therefore, in this ślōka, the word
sukhaṁ refers to what: pratibimbānanda; viṣaya-ānanda, anubhava-ānanda;
sādhiśaya-ānanda care of Taittirīyōpaniṣat ānanda-māya-kośa discussion; I have
elaborated. Therefore sukhaṁ means anitya-sukhaṁ; then duḥkham, then dhr̥ tiḥ
stands for the will; five of them Lord Kr̥ ṣṇa mentions the other three we have to
include; the other three of vaiśēṣika; then Kr̥ ṣṇā adds some more; saṅghāta; it
means combination of them; referring to the stūla sūkṣma śarīra saṅghāta the
assemblage; and why do we say assemblage only when the kṣētraṁ forms a
particular configuration, life is possible. A statue is also kṣētraṁ; the physical-body
is also kṣētraṁ; the statue does not have life but the body has got life; saṅghāta
means the special configuration; of kṣētraṁ has to be separately enumerated.
Therefore, saṅghātaḥ assembly; and because of the special configuration there is
life and life comes because of what reason; because the original-Consciousness of
the Ātma gets reflected in the kṣētraṁ; not all kṣētraṁ; a particular configuration
of kṣētraṁ is capable of reflecting Consciousness; cidābhāsaḥ is produced; Cit is
not a product but cidābhāsaḥ is a product; when the kṣētraṁ has got a particular
configuration, that produced-cidābhāsaḥ here is called cētanā. This cidābhāsaḥ
alone, vaiśēṣika-philosopher has mistaken as the Consciousness, the attribute of
Ātma. And therefore cētana means cidābhāsā. And how does cidābhāsa express
itself. Cidābhāsa expresses in the form of Self-awareness. Wherever cidābhāsa is
there, there is Self-awareness; where cit alone is there, Self-awareness will not be
there. All this you know; but it is better that I recollect it for you in this context.
Wall has got cit; wall has got original-Consciousness; but wall does not have Self-

awareness. But the body has got cit also; body has got cit also and additionally
cidābhāsa also; wherever there is OC and additional cidābhāsaḥ, cidābhāsa is
responsible for Self-awareness. So cidābhāsa is expressed as Self-awareness and
Self-awareness is expressed as I-thought. It is ahaṁ-vr̥ ttiḥ. And this ahaṁ-vr̥ tti is
always there; either in expressed-form; or unexpressed-form. Whenever I enquire
about you, you say all about yourself in detail, there the I-thought is there in what
form; expressed-form; when you attend the class and the listening to the class
very carefully; ahaṁ-vr̥ tti is there or not; it is there, but not in expressed-form; but
in unexpressed form, the ahaṁ-vr̥ tti is there throughout; what is the proof
because after the class is over, in the evening somebody ask; did you attend the
class you are able to recollect, not only the class; you are able to recollect what: I
attended the class. Or else you will not say I. Not only you recollect you say I
attended the class; if you have to recollect the ahaṁ-vr̥ tti; ahaṁ-vr̥ tti must have
been there; without that a vr̥ tti which is not there cannot be recollected later.
Therefore, what is the message; cidābhāsa is there in the form of Self-awareness;

Self-awareness is there in the form of I-thought; I-thought is always there either in
expressed-form or in unexpressed-form; even in suṣupti-avasthā, I-thought is
there in unmanisfest-form. What is the proof?
....
प्रागस्वाप्सचमनत प्रबोधसमर्े र्ः प्रत्र्भभज्ञार्ते
तस्मै श्रीगुरुमूतयर्े नम इदं श्रीदभक्षणामूतयर्े ॥ ६॥
....
prāgasvāpsamiti prabōdhasamayē yaḥ pratyabhijñāyatē
tasmai śrīgurumūrtayē nama idaṁ śrīdakṣiṇāmūrtayē || 6||
These are all the meanings of what; of the one word cētana. So thus cidābhāsaḥ
comes under kṣētraṁ cit comes under kṣētrajñaḥ. cidābhāsaḥ janyaḥ and cit is
ajanyaḥ; and the pramāṇam for that is Maitreyi Brahmanam 2.4.12
....
एवैतेभ्र्ो भूतेभ्र्ः समुत्िार् एतेभ्र्स्भूतेभ्र्स्समुत्िार्

तान्र्ेवानुनवनश्र्नत न प्रेत्र् सचज्ञाऽस्तीत्र्रे ब्रवीमीनत होवाच

र्ाज्ञवपक्र्ः ॥ बृह.२.४.१२॥
....
ēvaitēbhyō bhūtēbhyaḥ samutthāya ētēbhyasbhūtēbhyassamutthāya
tānyēvānuvinaśyati na prētya sañjñā:'stītyarē bravīmīti hōvāca
yājñavalkyaḥ || br̥ha.2.4.12||
Just as an aside note; there Yajñāvalkya says Consciousness is born and gone; and
then Maitreyi tells Yajñāvalkya you are always confusing!; so whenever the wife
gets an opportunity to pull the husband, she will look for that moment. “You
always talk half-baked! . You say Consciousness is eternal somewhere; now you
say ēvaitēbhyō bhūtēbhyaḥ samutthāya tānyēvānuvinaśyati na prētya sañjñā iti;
sañjñā means Consciousness; you say Consciousness is born with birth and
Consciousness is gone with the death”.
Then Yajñāvalkya says:
..... न वा अरेऽहं मोहं ब्रवीम्र्लं वा अर इदं नवज्ञानार् ॥ br ̥ha २.४. १३॥
.... na vā arē:'haṁ mōhaṁ bravīmyalaṁ vā ara idaṁ vijñānāya || br̥ha 2.4.13||
.... र्त्र नह द्वै तचमव भवनत तददतर इतरं द्धजघ्रनत तददतर इतरं पश्र्नत तददतर इतर‡ ि‍ृृणोनत..... || br ha. || 2. 4.14.
||
.... yatra hi dvaitamiva bhavati taditara itaraṁ jighrati taditara itaraṁ paśyati
taditara itara śr̥ṇōti..... || brha. || 2. 4.14. ||
No; whenever there is dualistic-matter, the cidābhāsaḥ is born; when the dualistic-
matter goes, cidābhāsaḥ goes away; whereas cit is never born and gone; that
there are two Consciousnesses; janyam and ajanyam; one being kṣētraṁ and the
other being kṣētrajñaḥ; the primary source (very rare source} is Maitrēyi
Brāhmaṇam of Br̥ hadāraṇyakōpaniṣat, Second Chapter, 4th Section. And again
repeated in the 5th section. For all of them, for the word cētana, Maitrēyi
brahmanam is the pramāṇam. All of them, ētat kṣētraṁ, including cidābhāsaḥ,

samāsēna, in brief I have enumerated savikāraṁ along with its products in the
form of pleasure and pain etc. So this gist has become very elaborate. Now we will
go to the bhāṣyam.
इचछा? र्ज्जातीर्ं सुखहेतुमियम? ् उपलब्धवान् पूवयम?

् पुनः तज्जातीर्मुपलभमानः तमादातुचमचछनत सुखहेतुररनत सा इर्ं
इचछा अन्तःकरणधमयः ज्ञेर्त्वात् क्षेत्रम्।
icchā? yajjātīyaṁ sukhahētumartham? upalabdhavān pūrvam? punaḥ

tajjātīyamupalabhamānaḥ tamādātumicchati sukhahēturiti sā iyaṁ icchā
antaḥkaraṇadharmaḥ jñēyatvāt kṣētraṁ |
icchā, yajjātīyaṁ sukhahētumartham upalabdhavān pūrvam, punaḥ

tajjātīyamupalabhamānaḥ tamādātumicchati sukhahēturiti; sā iyaṁ icchā
Icchā, means like or desire; even though everybody understands desire very well;
Śaṅkarācārya wants to give a clean, clear technical and śāstric explanation of
desire; what is the phenomenon of desire. He says the mechanism behind any
desire is like this; you cannot desire an unknown-thing; and it is condition number
one. And even a known thing you cannot desire, unless you know it as a source of
happiness. Even a known-thing, you never desire unless you know it as a source of
happiness. And therefore, for desire to arise, two conditions are required;
condition number one is: it should be known; and condition number two is: it
should known as a source of sukhaṁ. Suppose there is a particular dish, and it has
been served into your plate; initially you don't eat it; you do not love or desire;
what do you do; it is served and according to śāstra, annaṁ na nindyāt; it has to be
consumed; therefore, first time you experience accidentally or incidentally with a

neutral-mind you experience the dish by eating because of prārabdha. And at that
experience not only you know and suppose that gives you happiness, then what
happens; that object becomes known-thing; and it is known as what: sukha-hētuḥ.
Thereafter next time you look for that dish; and not only that if that dish is kept
there; oh! it is there also; then what do you do; you ask them to serve that dish.

Therefore, some people love a particular thing and ask for it and some people
don't like it also. Then you ask for it.
Now what is the condition for icchā; you know that; not only you know that; you
know that as sukha hētuḥ and you also know that; the third connection that it is
available (if it is not available, what to do!) so all these three conditions he puts
here. And there also he makes another note; you cannot desire for the same
object; that you have experienced before you cannot desire for the same object.
Why. Because that object is gone. Suppose it is vadai, you cannot desire for the
same vadai because that vadai you have already eaten and it has gone into the
toilet also and where is the question of the same vadai. Therefore, Śaṅkarācārya
says it is not the same object; but it is another-object but belonging to the same
species; vadai-jātiḥ. (or else he will come up with appam). It is another-object of
the same species; yajjātīyaṁ sukhaṁ; having experienced an object belonging to a

particular species, you desire for the object of the same-species. What an
observation you see!; yajjātīyaṁ sukha hētu (condition No.2); sukha hētuḥ; it must
be a source of sukhaṁ also and arthaṁ; arthaṁ means indriya-viṣayam; pūrvaṁ

upalabdhavān puruṣaḥ, a person who has experienced before, yajjātīyam
upalabhamānaḥ; now he knows that another-object belonging to the same species
is available. If the same thing is not available you cannot desire for a non-available
object; three conditions; (a); you know the object; (b) source of happiness; the (c)
third connection is it that the object should be available; only when all the three
conditions are there, you develop what; desire.

395 Verses 13.06 and 13.07
Page 316 bhāṣyam top line.
इचछा? र्ज्जातीर्ं सुखहेतुमियम?् उपलब्धवान् पूवयम?

् पुनः तज्जातीर्मुपलभमानः तमादातुचमचछनत सुखहेतुररनत सा इर्ं
इचछा अन्तःकरणधमयः ज्ञेर्त्वात् क्षेत्रम्।
icchā? yajjātīyaṁ sukhahētumartham? upalabdhavān pūrvam? punaḥ

tajjātīyamupalabhamānaḥ tamādātumicchati sukhahēturiti sā iyaṁ icchā
In these two slōkās number 5 and 6, Lord Kr̥ ṣṇa is describing the 24th tattvams
called kṣētraṁ and also the attributes of the kṣētraṁ; which is called kṣētra-
vikāraḥ. That is why at the end Lord Kr̥ ṣṇa says savikāraṁ-kṣētraṁ; vikāra means a
product or attributes; all the emotions come under kṣētra-vikāraḥ; even though
kṣētra-vikāra is also a part of kṣētraṁ only; but Lord Kr̥ ṣṇa calls them kṣētra-
vikāraḥ. All emotions come under that; and that example he gives enumerating a
few emotions; the first one he mentions is icchā or rāgaḥ which we were seeing in
the last class. Rāgaḥ is our attitude towards an object which fulfils three
conditions; the first condition is the object must be an experienced-object before;
not in the form of the same-object but the object belonging to the same species. If
I see an apple in front of me, to develop an icchā towards the apple, I should have
experienced apple; but not the same apple; another apple which belongs to the
same species; that is applehood is there. Therefore, it must have been experienced
before; condition one; the second condition is I should have concluded that it is an
object; a source of happiness; that is very important-condition; sukha-hētutva
niścaya must be there. And the third condition is that object must be available
now. Therefore, past-experience, sukha-hētutva-niścaya; and present availability;
when the three conditions are there; our mind has got a particular attitude; that

attitude is called rāgaḥ or icchā. Yajjātīyaṁ sukhahētum artham upalabdhavān

puruṣaḥ; upalabdhavān refers to puruṣaḥ; [tava pratyayantha rūpam] (1) that he
has experienced and (2) sukha-hētuṁ-arthaṁ it must have been seen as a source
of happiness; and (3) is tajjātīyam-upalabhamānaḥ; upalabdhavān refers to the
past-experience; upalabhamānaḥ refers not to experience, but to the present-
availability of the object; when these three conditions are there; ādātum icchati; he
desires to take or experience the object again. Ādātum icchati; with what bhāvana;
‘sukha hētuḥ iti bhāvanaya’. With the thought, with the expectation, that now also
it will be sukha-hētuḥ; and often you might be disappointed also; like certain fruits
like sappotta; one time it will be fantastic; another time you bite it and immediately
you feel will like spitting also; therefore, sukha-hētuḥ iti; with such an optimistic
attitude, when a person goes to ādātum, to take that object that attitude sukha-
hētuḥ iti. After iti full stop. [And for Sānskrīt students the anvaya is sukha-hētuḥ iti
buddhya, ādātumicchati. And sā iyaṁ this mental attitude is called icchā and this
icchā according to tarka-śāstra is an attribute of the Ātma; but Lord Kr̥ ṣṇa says it is
an attribute of antaḥkaraṇam; antaḥkaraṇa-dharmaḥ and there is a
Br̥ hadāraṇyakōpaniṣat vākyam in support of that
कामः सङ् कपपो नवचचनकत्सा श्रिाऽश्रिा धृनतरधृनतिीधीभीररत्र्ेतत्सवं मन एव ।.. || बृहत्. I .v.3 ||
kāmaḥ saṅkalpō vicikitsā śraddhā :'śraddhā dhr̥tiradhr̥tirhrīrdhīrbhīrityētatsarva ṁ

mana ēva |.. || br̥hat. I.v.3 ||
In Saptanna Brahmanam 1st chapter 5th section, 3rd mantra; it is said all these
emotions belonging to the mind and not the Ātma. And therefore, it comes under
kṣētraṁ category only.
And why do you say emotions are kṣētraṁ; why cannot they belong to kṣētrajña;
because we say I am happy; I means what; the subject; subject is Ātma; Ātma is
what; kṣētrajña; and we clearly say ‘I-am-happy’; ‘I-love-that-object’; etc., why
cannot you say it belongs to Ātma; for that we have to remember the kṣētrajña-
bhāṣyaṁ. There we have seen a very important law: all experienced-emotions

belong to the experienced-mind and not to the experiencer-Ātma; and what is the
general rule I said there; the experienced-attributes belong to the experienced-
object, never to the experiencer-subject; that we applied to avidyā in the second
verse; now we apply the same logic to the various emotions. That is he gives the
same logic to remember the kṣētrajña-bhāṣyaṁ; jñēyatvāt; being an object of
experience, antaḥkaraṇa-dharmaḥ; it is only an attribute; here the word dharmaḥ
means attribute; not dharma, artha kāma mōkṣa puruṣārtha; dharmaḥ means
guṇāḥ; attributes of antaḥkaraṇam. Ok. So what? Tasmāt kṣētraṁ it will come
under kṣētra only.
तिा द्वे िः? र्ज्जातीर्मिं ुःखहेतुत्वेन अनुभूतवान्? पुनः तज्जातीर्मियमुपलभमानः तं द्वे नष्ट सोऽर्ं द्वे िः ज्ञेर्त्वात् क्षेत्रमेव।
tathā dvēṣaḥ? yajjātīyamarthaṁ duḥkhahētutvēna anubhūtavān? punaḥ

tajjātīyamarthamupalabhamānaḥ taṁ dvēṣṭi sō:'yaṁ dvēṣaḥ jñēyatvāt kṣētraṁ
ēva|
Dvēṣaḥ, the dislike is also very very similar; just like it is an attitude towards an
object; and if an object should deserve hatred, it should fulfil three-conditions;
previously either the same object or an object of the same-species must have been
experienced; past-experience is condition number one; the second-condition must
be based on the past-experience; I should have concluded that it is duḥkha-hētuḥ;
duḥkha-hētutvam is the second condition; and what is the third condition; it must
be within the range of my awareness now. If it is out of my sight I don't even think
of that; it must fall within the range of my awareness; either through perception or
through even memories. That object must be within the radar of my awareness. All
these three conditions are required for dislike to be generated.
All these conditions Śaṅkarācārya enumerates. Yajjātīyam arthaṁ, an artha

belonging to a particular species; anubhūtavān, condition no.1; feeling one has
experienced, past-active-participle, indicating the past-anubhava and duḥkha-
hētutvēna, condition No.2, in the past it must have been duḥkha-hētuḥ. And third
condition is punaḥ, in the present, tajjātīyamartham upalabhamānaḥ it must fall

within my awareness; pratyakṣa-pramāṇa or anumāna-pramāṇa or through any

pramāṇa; and also memory; sākṣi-pratyakṣa-rūpēṇa; upalabhamānaḥ when that
object comes within the sight the hatred is natural.
Everybody, the entire humanity has got love towards sukhaṁ and sukha-hētuḥ;
sukhaṁ and sukha-hētuḥ; everybody has got hatred towards duḥkha and duḥkha-
hētuḥ; it is not will-based; it is instinct-based. That is why nobody can avoid that is
why Lord Kr̥ ṣṇa said indriyasyēndriyasyārthē rāgadvēṣau vyavasthitau; even a
jñāni learns to manage rāga-dvēṣa; does not and cannot avoid rāga-dvēṣa. That is
why Kr̥ ṣṇā said in the second line tayōr na vaśam āgacchēt; we are never trying to
eliminate rāga-dvēṣa; we are only trying to avoid slavery of rāga-dvēṣa.
Therefore, taṁ dvēṣṭi. After dvēṣṭi full stop. And saḥ ayaṁ, such an attitude or
emotion, that bhāvana or vr̥ tti is called dvēṣaḥ. And when the dvēṣa arrives am I
aware of dvēṣa or not; if we don't know we are lucky; but unfortunately as even it
arises we are intimately aware of that; therefore, Śaṅkarācārya underlines that.
Are’nt you aware of the hatred rising in the mind or are not you aware of love
gurgling in the mind; we see both of them very intimately; therefore, I experience
love and therefore, it does belong to me and it belongs to the mind.
That is why Śaṅkarācārya gave a beautiful logic in Ātma-Bōdha;
रागेचछासुखुःखादद बुिौ सत्र्ां प्रवतयते ।

सुिुप्तौ नात्स्त तन्नािे तस्माद्बुिेस्तु नात्मनः ॥ आत्म बोध २३॥
rāgēcchāsukhaduḥkhādi buddhau satyāṁ pravartatē |

suṣuptau nāsti tannāśē tasmādbuddhēstu nātmanaḥ || ātma bōdha 23||
When the mind is active, rāga-dvēṣās are experienced. In suṣupti/deep sleep; they
are not perceived when the mind ceases to exist; therefore, they belong to the
mind alone and not to the Ātma. When the mind is active, rāga-dvēṣas are
experienced and in suṣupti when the mind is dissolved, rāga-dvēṣas are dissolved;
mind-sattvē rāga-dvēṣa-satvam; mind-abhāvē mind-layē rāga-dvēṣa-abhāvaḥ;

tasmāt mind ēva rāga-dvēṣasya-sthānam. If Ātma is the sthānam, in suṣupti Ātma

being there; we would have experienced rāga-dvēṣa. It is a very powerful; anvaya-
vyatirēka-logic; that is not given by Śaṅkarācārya here; anvaya-vyatirēka-logic is
logic number 2. Śaṅkarācārya gives a different logic; what is Śaṅkarācārya’s logic;
he says jñٌēyatvāt; so the first logic is jñٌēyatvāt and the second logic is anvaya-
vyatirēka-anuvidāyitvāt. Manas satvēna anvaya-vyatirēka-anuvidāyitvāt; the
second reason; therefore, kṣētraṁ ēva.
तिा सुखम् अनुकूलं प्रसन्नसत्त्वात्मकं ज्ञेर्त्वात् क्षेत्रमेव। ुःखं प्रनतकूलात्मकम् ज्ञेर्त्वात् तदनप क्षेत्रम्।
Tathā sukham anukūlaṁ prasannasattvātmakaṁ jñēyatvāt kṣētraṁ ēva| duḥkhaṁ

pratikūlātmakam jñēyatvāt tadapi kṣētraṁ |
Tathā sukhaṁ, icchā-dvēṣaḥ sukhaṁ duḥkhaṁ; sukhaṁ is the third one, means
happiness. Happiness we need not define but Śaṅkarācārya defines and he
remembers a very important thing; in vēdānta, sukhaṁ is of two types one
svarūpa-sukhaṁ and another anubhūyaṁāna-sukhaṁ; experiential-happiness and
natural non-experiential-happiness. Here we are talking about kṣētraṁ; kṣētraṁ is
what; is anātma-sukhaṁ and therefore, very carefully defines; sukhaṁ is
anukūlaṁ; a mental state with which we are comfortable; a state in which we are
at home with ourselves and we are very pleased. That ‘at-home-mental-state’ is
called anukūlaṁ and what do you mean by ‘at home’; we don't try to eliminate
that; we want to preserve that condition; therefore, anukūla-vēdaniyam or
anukūlam; and what is that; prasannam; prasannam means tranquil; and what;
sattvātmakaṁ; sattvātmakaṁ word is very important to indicate that it is anātma-
sukhaṁ; sattvam guṇatvāt jāyamānam; satvāt-sañjāyatē and therefore, only it is
subject to fluctuation; mind is made up of predominantly sattvam but we should
note: mind has got rājasic and tāmasik states also. In Tattva Bōdha we have
defined the mind as born out of satva-guṇa of pañca-bhūtas; in advanced vēdānta,
they revise that; if mind is born out of only sattva-guṇa of pañca-bhūtas, mind
cannot have rājasic-vr̥ tti and tāmasik-vr̥ ttis; therefore, in advanced-vēdānta like

vicāra-sāgaram they revise the definition; mind is not the product of only sattva;
predominant-sattva of pañca-bhūtas; there is rajas and tamas also; that is why in
the fourteenth chapter of Gīta we talk about ūrdvaṁ gacchanti satvastāḥ, madhyē
tiṣṭanti rājasāḥ and that is why mind is sātvic now and then, rājasic and tāmasic
also. Therefore, sattvātmakaṁ. This is definition of sukhaṁ; sukhaṁ is equal to
anukūlaṁ, prasannam and sattvātmakaṁ.
And this sukhaṁ also in our language, pratibimba-sukhaṁ also is kṣētraṁ ēva; it is
a type of vr̥ tti , either priyā-vr̥ tti or mōda-vr̥ tti or pra mōda-vr̥ tti with
pratibimbānanda. And being vr̥ tti , jٌñēyatvāt, every vr̥ tti is object of jٌñēyatvāt
means sākṣi-pratyaksatvat; in all these contexts when Śaṅkarācārya writes jñēyaṁ,
the technical translation is sākṣi-pratyaksatvat being experienced by sākṣi-
caitanyam. Therefore, kṣētraṁ ēva. That also comes under kṣētraṁ. And what is
duḥkhaṁ; duḥkhaṁ is pratikūlātmakam; a mental stage which makes us uneasy;
uncomfortable; a state from which we want to get out by one method or the other
and if we are not able to get out, we try to suppress it by going after different
escape-route; go to movie and go for some socialisation or people go for drinking
etc.; it is a state that I want to avoid or suppress, is called unfriendly-mental-state.
That is the definition of duḥkham. It is a very important definition. It is very rarely
we give the definition of happiness and unhappiness. Anukūlaṁ-sukhaṁ;
pratikūlaṁ-duḥkham. Jٌñēyatvāt; duḥkham is also sākṣi-pratyakṣam I intimately
experience my sorrow; jٌñēyatvāt tadapi that also comes under kṣētraṁ only.
According to tarka-śāstra duḥkham is Ātma guṇāḥ but according to vēdānta it is
antaḥkaraṇa-guṇāḥ.
संघातः दे हेद्धन्िर्ाणां संहनतः। तस्र्ामभभव्यक्तान्तःकरणवृशिः? तप्त इव लोहनपडिे अन्ग्ज्नः आत्मचैतन्र्ाभासरसनविा चेतना सा

च क्षेत्रं ज्ञेर्त्वात्।
saṁghātaḥ dēhēndriyāṇāṁ saṁhatiḥ| tasyāmabhivyaktāntaḥkaraṇavr̥ttiḥ? tapta

iva lōhapiṇḍē agniḥ ātmacaitanyābhāsarasaviddhā cētanā sā ca kṣētraṁ jñēyatvāt|

The next one is saṅghātaḥ; saṅghātaḥ is equal to dēha indriyāṇāṁ saṁhatiḥ; in

the 24 tattvams we talked about only pañca-stūla-sūkṣma-bhūtas, baudhikams are
not enumerated there; especially the śarīraṁ is not enumerated; therefore,
baudhika-prapañca also will come under kṣētraṁ only.
And especially stūla-śarīraṁ; therefore, he says dēha-indriyāṇāṁ-saṁhatiḥ. So the

assemblage or combination of the baudhika-stūla-dēha and baudhika-sūkṣma-
dēha and their assemblage, because then alone the transaction is possible.
Remember, just an aside note; after death, sūkṣma-śarīraṁ continues to survive;
and sūkṣma-śarīraṁ has got pañca-jñānēndriyāṇi and sūkṣma-śarīraṁ is
supposed to travel. Now the question may come; sūkṣma-śarīraṁ has got sense-
organs; and when sūkṣma-śarīraṁ means travelling after death; will it be able to
experience the travel. When it goes for various lōkas, like we travel and we see so
many things, can sūkṣma-śarīraṁ experience anything by itself after death if you
ask; the answer is even though sūkṣma-śarīraṁ has got indriyaṁ, it cannot
experience anything without the stūla-śarīraṁ and this stūla-śarīraṁ-gōlakaṁ;
indriyaṁ without gōlakaṁ cannot experience anything. Gōlakaṁ without indriyaṁ
cannot experience anything; though we require indriya-gōlaka-saṁhatiḥ. That is
what he is saying; dēha idriyāṇāṁ; dēha refers to gōlaka-indriyāṇāṁ-saṁhatiḥ
saṁghātaḥ and; for the mind, what is the gōlakaṁ; hr̥ dayam, the heart is the
gōlakaṁ of the mind; all of them are required and that is also what; kṣētraṁ only.
And this dēha-indriya-saṁhatiḥ has got unique power, a power which is not there
in the entire world; the entire world is baudhika-prapañca and the stūla-sukṣma-
śarīraṁ also is baudhika-prapañca and the stūla-sukṣma-śarīraṁ alone is the most
unique baudhika-prapañca; in which life becomes possible, because of Ātma
caitanya-pratibimbaḥ. That cidābhāsaḥ which rises only in the stūla-sūkṣma-
śarīraṁ-combination and expresses in the form of self-awareness; the cidābhāsaḥ
may be there in the sūkṣma-śarīraṁ; but if stūla-śarīraṁ is lacking, mere sūkṣma-
śarīraṁ cannot have self-awareness; even if cidābhāsaḥ is there; self-awareness
cannot be there. Therefore, only in the saṁhatiḥ, the self-awareness comes in the

form of ahaṁ-akāra-vr̥ ttiḥ. That ahaṁ-akāra-vr̥ ttiḥ, which is self-awareness, which

is uniquely possible in the combination of śarīra-thrayam; is called cētana. That is
in why suṣupti self-awareness we don't have; nobody can say I am sleeping.
Nobody can say I am sleeping. Whenever you want to talk about sleep, it has to be
always I was sleeping alone. It is never possible to say in present tense: I am
sleeping. And therefore, after saṁhatiḥ full stop. And tasyām in that saṁghātaḥ,
abhivyakta-antaḥkaraṇa-vr̥ ttiḥ; antaḥkaraṇa-vr̥ tti is ahaṁ-vr̥ ttiḥ; the I-awareness;
abhivyaktā which manifests, which rises like what tapte lōhapiṇḍē agniḥ iva, just as
the fire manifests in an iron ball; when it is in contact with agni for some time, the
iron ball is pervaded by the agni tattvam. Similarly, the sūkṣma-śarīraṁ is
pervaded by cidābhāsaḥ; taptē means heated; in the heated lōhapiṇḍam metal
ball, agniḥ, just as fire is manifest, visible, tathā Ātma-caitanya-ābhāsaḥ. We are
using cidābhāsā, but Śaṅkarācārya is using the word Caitanya-ābhāsaḥ; and
caitanya-ābhāsaḥ rasa, rasa means the essence, viddhā means, interpenetrated or
pervaded, what is pervaded, ahaṁ-vr̥ ttiḥ; and what is the uniqueness of ahaṁ-
vr̥ tti; it is always there either in manifest-form or in dormant-form. Even as I said in
the last class even when the class is going on, deliberately you don't entertain I-
thought; ‘I am attending the class’ you don't deliberately entertain; and when
later someone asks, you are able to recollect ahaṁ-vr̥ tti which ahaṁ-vr̥ tti has been
there now; that you are able to recollect; you cannot recollect a thought if it has
not been there now. Recollection is possible only when there is collection.
Therefore, ahaṁ-vr̥ tti is always there, vyakta-rūpēṇa or avyakta-rūpēṇa. So that is
called cētanā; what is the English translation; self-awareness. After cētana full stop.
Sā ca kṣētraṁ, even cidābhāsa comes under kṣētraṁ only because it is an integral
port of kṣētraṁ. Not only it is integral part of kṣētraṁ, when the mind resolves that
also gets resolved; anityatvāt kṣētraṁ. And what is the pramāṇam; I said Maitrēyi
brāhmanam is the most important pramāṇam; I quoted the mantra in the last
class.
धृनतः र्र्ा अवसादप्राप्तानन दे हेद्धन्िर्ाभण चध्रर्न्ते सा च ज्ञेर्त्वात् क्षेत्रम्।

dhr̥tiḥ yayā avasādaprāptāni dēhēndriyāṇi dhriyantē sā ca jñēyatvāt kṣētraṁ |
Dhr̥ tiḥ means will-power or will; so when the body is very tired; and you would
prefer to take rest, but at that time an important work comes; you have to do, or
even somebody comes, you have to work and you are resting; you have to get up
because of sheer will power, you make the weak body active; that power by which
a weakened-body is activated; that power is called will-power or will. Beautiful
definition. Lord Kr̥ ṣṇa takes this will because in nyāya-śāstra will is taken as an
attribute of Ātma. And in tarka-śāstra the word they use is prayathnaḥ; prayathnaḥ
is called dhr̥ tiḥ and is equal to yayā, that faculty by which dēhēndriyāṇi, the body
and sense-organs like hand, leg etc., which is avasādaprāptāni, even though they
are incapable of getting up and moving, they are dhriyantē, they are held in some
activity or the other. We have a word in English, dragging-the-body; what drags
the body is the will-power. So dhriyantē is held-together in one activity or the
other. And in the 18th chapter, Lord Kr̥ ṣṇa will talk about sātvik-dhr̥ tiḥ, rājasic-
dhr̥ tiḥ and tāmasic-dhr̥ tiḥ; sā ca jñēyatvāt kṣētraṁ; sā ca means that will-power
also comes under kṣētraṁ only.
सवायन्तःकरणधमोपलक्षणाियम् इचछाददग्रहणम्। र्त उक्तमुपसंहरनत एतत् क्षेत्रं समासेन सनवकारं सह नवकारेण महदाददना
उदाहृतम् उक्तम्।। र्स्र् क्षेत्रभेदजातस्र् संहनतः इदं िरीरं क्षेत्रम् इनत उक्तम्? तत् क्षेत्रं व्या्र्ातं महाभूताददभेदभभन्नं धृत्र्न्तम्।
sarvāntaḥkaraṇadharmōpalakṣaṇārtham icchādigrahaṇam| yata

uktamupasaṁharati ētat kṣētraṁ samāsēna savikāraṁ saha vikārēṇa mahadādinā
udāhr̥tam uktam || yasya kṣētrabhēdajātasya saṁhatiḥ idaṁ śarīraṁ kṣētraṁ iti
uktam? tat kṣētraṁ vyākhyātaṁ mahābhūtādibhēdabhinnaṁ dhr̥tyantam|
Here Kr̥ ṣṇā says I have only mentioned some of the emotions and faculties; this is
not exhaustive list; this is only a representative list; all the other emotions also
should be included within kṣētraṁ. For example anger is not mentioned it does
not mean anger belongs to kṣētrajña; no; unmentioned-emotions also you can
include. Therefore, he uses the word upalakṣaṇam; upalakṣaṇam means

anuktasya samuccayārthaḥ; sarva antaḥkaraṇa dharma; all the mental-attributes

upalakṣaṇārtham, to indicate icchādigrahaṇam; a few have been mentioned.
And yathā uktaṁ is printed, it should be yat uktam. After grahaṇam full stop. yat
uktam, whatever has been said until now, tad upasaṁharati; Lord Kr̥ ṣṇa concludes
in the second line; ētat kṣētraṁ samāsēna savikāraṁ udāhr̥ taṁ; second line of the
slōka is upasaṁharaḥ; the conclusion. So what is that; ētat [here also ētata is there
in Ghōrakpur edition, it should be only ētat] kṣētraṁ, whatever has been
mentioned now is kṣētraṁ; and samāsēna-uktaṁ, this is not exhaustive list,
because the entire cosmos comes under kṣētraṁ; he has not mentioned planet
and stars and galaxies all of them are not mentioned; you have to understand this
is the gist; samāsēna briefly, savikāraṁ, along with the products of the kṣētraṁ.
Savikāram is in the mūlam, Śaṅkarācārya says it is saḥ bahuvr̥ hi [for sanskrit
students, saḥ bahuvr̥ hi vikārēṇa saḥ vartatē iti savikāraṁ bahuvr̥ hi samāsa] and
what are vikāraṁs, mahadādinā, mahat, ahaṁkāra etc. are the vikāraṁ along with
all of them; udāhr̥ taṁ is in the mūlam is equal to uktam, it has been said. So yasya
kṣētrabhēdajātasya saṁhatiḥ.
Now Lord Kr̥ ṣṇa wants to reconcile a seeming- contradiction, because in the
beginning of this chapter Lord Kr̥ ṣṇa said body is kṣētraṁ. Now he has given the
entire creation as kṣētraṁ; now the question is which is one kṣētraṁ; therefore,
Śaṅkarācārya wants to reconcile the seeming-contradiction; these are beauties of
the bhāṣyaṁ. Generally when we study we gloss over; when we study the sixth-
ślōka, second-ślōka you would have forgotten. Now Śaṅkarācārya is reconciling
that-kṣētraṁ-definition and the current-kṣētraṁ-definition and establishes that
there is no contradiction; between these two definitions; this is ‘seeming-
contradiction’ reconciliation between verse number six and the first verse ‘idaṁ
śarīraṁ Kaunteya kṣētraṁ ityabhidhtyate. [First verse according to Ghorakpur
edition, because Arjuna uvaca is an additional slōka, there it will be the second
slōka, but in this book it is the first].

How does he reconcile? Yasya kṣētrabhēdajātasya saṁhatiḥ idaṁ śarīraṁ kṣētraṁ

iti uktam; previously Lord Kr̥ ṣṇa said this body is the kṣētraṁ. He said the body is
kṣētraṁ because all the 24 tattvams are there packed in the body; in the kāraṇa-
śarīraṁ mūla-prakr̥ ti is there; in sūkṣma-śarīraṁ, jñānēndriyāṇi karmēndriyāṇi etc
are there; in stūla-śarīraṁ pañca-bhūtāni is there; therefore śarīra-trayam in the
ślōka when you say idaṁ-śarīraṁ you should translate the word śarīraṁ as śarīra-
trayam; in that śarīra-thrayam all the 24 tattvams are packed.
Therefore, he says kṣētrabhēdajātasya 24-tattvasya, saṁhatiḥ, package is there,

idaṁ-śarīra-thrayam in the three-fold-body which was said as kṣētraṁ iti uktaṁ;
therefore, there is no contradiction in Lord Kr̥ ṣṇa’s definition. Tat kṣētraṁ
vyākhyātaṁ, what was said śarīra-thrayam there, now that is commented here as
24-tattvams; mahābhūtādibhēdabhinnaṁ, 24-tattvams beginning with mahā-
bhūtāni. Now the question will come, 24-tattvams how do you say it begins with
mahābhūtam; 24 tattvam begins with mūlaprakr̥ ti. Why Śaṅkarācārya says
mahābhūta; because the ślōka begins with mahābhūta; look at verse number 5;
mahābhūtānyahaṅkāraḥ; therefore, he says mahābhūtādi-bhēda-bhinnaṁ; dhr̥ ti
antam; why he says dhr̥ ti-antam; if you look at the ślōka first line, you find
saṅghātaścētanā dhr̥ ti ḥ; dhr̥ tiḥ; three lines of the fifth ślōka and one line of the
sixth ślōka, all the 24 tattvams are mentioned here. With this sixth ślōka is over.
The anvayaḥ: [of 5th and 6th] mahābhūtāni ahaṅkāraḥ buddhiḥ [almost the same
order only] avyaktaṁ ēva ca, daśa-indriyāṇi, [put comma everywhere] ēkaṁ ca;
paٌñca-indriyagōcarāḥ ca [this is 1, 2, 3, 4 enumeration only] icchā, dvēṣaḥ, sukhaṁ,
duḥkhaṁ, saṅghātaḥ, cētanā, dhr̥ tiḥ [ca] {this is the list, you have to put a dash} –
ētat savikāraṁ kṣētraṁ samāsēna udāhr̥ taṁ. [Sānskrīt students, here the word
samāsaḥ does not refer to the technical tatpuruṣa, karmadhāraya, etc., but here
the word samāsaḥ means saṅkṣēpaḥ, means briefly enumerated].

क्षेत्रज्ञः वक्ष्र्माणनविेिणः -- र्स्र् सप्रभावस्र् क्षेत्रज्ञस्र् पररज्ञानात् अमृतत्वं भवनत? तम् ज्ञेर्ं र्ित्प्रवक्ष्र्ाचम (गीता 13।12)
इत्र्ाददना सनविेिणं स्वर्मेव वक्ष्र्नत भगवान्।
kṣētrajñaḥ vakṣyamāṇaviśēṣaṇaḥ -- yasya saprabhāvasya kṣētrajñasya parijñānāt

amr̥tatvaṁ bhavati? tam jñēyaṁ yattatpravakṣyāmi (Gītā 13|12) ityādinā
saviśēṣaṇaṁ svayamēva vakṣyati Bhagavān|
Śaṅkarācārya adds a beautiful note. In the third verse, Lord Kr̥ ṣṇa introduced what
he wanted to teach further; and there in the first-line of 3rd verse Lord Kr̥ ṣṇa said I
am going to talk about kṣētraṁ, but in the second-line he said I am going to talk
about kṣētrajña; so he promises to talk about kṣētra and kṣētrajña; but then from
the 4th verse to sixth-verse he talked about kṣētra which he had promised. Having
talked about kṣētraṁ, what is the next-promised-topic in the third verse; kṣētrajña
with all its glories. He has to teach as promised; that he will talk about all about the
nirguṇa-glory as also the saguṇa-glory of kṣētrajñaḥ; [we will see the slōka] sa ca
yō yatprabhāvaśca, sa ca yaḥ means kṣētrajñaḥ; yatprabhāvaḥ means its saguṇa-
nirguṇa-glory I will talk about. After promising about kṣētra and kṣētrajña, he
talked about kṣētraṁ and we expect him to talk about kṣētrajña but Kr̥ ṣṇā does
not talk about kṣētrajña; but he says said amānitvam, adambhitvam; he talks
about values. And then he says ētajjñānamiti prōktamajñānaṁ yadatō:'nyathā; all
the daivī-sampattis are called jñānam; and all the āsurī-saṁpatti is called ajñānam;
he talks about daivī saṁpatti and āsurī-saṁpatti; he does not talk about the
kṣētrajña, about which he gave the promise. We generally don't observe those
statements [something He says, we just go listening to it; why do we think about
all that; something Swamiji is talking; who do we bother; if we can remember, we
can remember] but there may be some student who are very closely observing;
and when such student looks into that, they will find promised-kṣētrajña Lord
Kr̥ ṣṇa has left out. Śaṅkarācārya being an observing-student he makes a brilliant
note. He says Lord Kr̥ ṣṇa has not promised that he will talk about it later. Then the
next question is later also the entire thirteenth-chapter kṣētrajña never comes;

there is no kṣētrajña. Śaṅkarācārya says Lord Kr̥ ṣṇa talks about it, not by using the
word kṣētrajñaḥ; but he uses the word jñēyaṁ; jñēyaṁ yat tat pravakṣyāmi
yajjñātvāmrtam asnute. That jñēyaṁ topic which comes later is the description of
the promised-kṣētrajñaḥ topic only. Therefore do not find fault with Kr̥ ṣṇā. Then
the next question is why should He talk about jñēyaṁ and kṣētrajñaḥ later; for that
Śaṅkarācārya’s justification is to understand that topic, you require these virtues.
Therefore as a preparation, amānitvadi list comes.

396 Verse 13.07
Page No. 318 Bhaṣyam 2nd
Introduction to verse 13.07 Cont’d
क्षेत्रज्ञः वक्ष्र्माणनविेिणः -- र्स्र् सप्रभावस्र् क्षेत्रज्ञस्र् पररज्ञानात् अमृतत्वं भवनत? तम् ज्ञेर्ं र्ित्प्रवक्ष्र्ाचम (गीता 13 । 12)
इत्र्ाददना सनविेिणं स्वर्मेव वक्ष्र्नत भगवान्।
kṣētrajñaḥ vakṣyamāṇaviśēṣaṇaḥ -- yasya saprabhāvasya kṣētrajñasya parijñānāt

amr̥tatvaṁ bhavati? tam jñēyaṁ yattatpravakṣyāmi (Gītā 13|12) ityādinā
saviśēṣaṇaṁ svayamēva vakṣyati Bhagavān|
Śaṅkarācārya is introducing the seventh verse now. Up to the sixth verse , Lord
Kr̥ ṣṇā has elaborately talked about the kṣētraṁ, the entire world of experience,
including the body and mind will come under kṣētraṁ. And thereafter Kr̥ ṣṇā has
promised to talk about kṣētrajña also in the third verse but that topic Kr̥ ṣṇā is
presently postponing. He will talk about kṣētrajña later; not only he has postponed
it, he is going to talk about it in an another name. And that name is going to be
jñēyaṁ yat yat pravakṣyāmi. Therefore Śaṅkarācārya says kṣētrajña topic will come
later and it will be named ‘jñēyaṁ’ and it will be presented as a means to mōkṣa.
jñātvā amr̥ taṁ asnute. And Kr̥ ṣṇā postpones that topic because it is very abstract
No.1; and it requires lot of maturity; both intellectual as well as emotional-
maturity. And without those qualifications, the knowledge may not work, or worse
it can become counter-productive also. That’s why Kr̥ ṣṇā warned before ‘na
buddhi bēdaṁ janayēt; never talk about advaitam to an unprepared person ;
preparation being extremely important , Kr̥ ṣṇā chooses to talk about the
preparation from the 7th verse; and after that he will talk about kṣētrajña, which is
going to be renamed as jñēyaṁ.

And that introduction he gives in a beautiful way, which we saw this first
paragraph in the last class; kṣētrajña vakṣyamāṇa viśēṣaṇaḥ; kṣētrajña is going to
be taught later; vākyamānaḥ means to be taught later from the twelfth-verse
onwards. From the twelfth-verse onwards kṣētrajña is going to talked about; yasya
saprabhāvasya; prabāvaḥ means along with saguṇa and nirguṇa glory; remember
kṣētrajña alone is Brahman also; kṣētrajña alone is Īśvara also; nirupādika-
kṣētrajñaḥ brahma iti ucyatē; sōpādika-kṣētrajñaḥ Īśvara ucyatē; both the nirguṇa
and saguṇa are the prabhāvaḥ; the glory of one and the same kṣētrajña. And tasya
parijñānāt by thoroughly understanding both the saguṇa and nirguṇa glory of
kṣētrajña; amr̥ tatvaṁ bhavati; mōkṣa can be attained. After amr̥ tatvaṁ bhavati,
full stop. [Sānskrīt students should note the anvaya; you have to reverse the order
of the sentence; yasya saprabhāvasya kṣētrajñasya parijñānāt amr̥ tatva ṁ bhavati
saḥ kṣētrajñaḥ. You have to add one word saḥ as correlative to yasya and saḥ
kṣētrajña vakṣyamāṇa-viśēṣaṇaḥ bhāvati. And taṁ ‘jñeyaṁ saviśēṣaṇaṁ Bhagavān
svayamēva vakṣyati. The Sānskrīt student should arrange the word taṁ kṣētrajñaṁ
saviśēṣaṇaṁ; that kṣētrajña along with his full glory; viśēṣaṇam again here means
prabhāvaḥ; prabhāvaḥ means full glory; full glory means nirguṇa-glory;
pāramārthika-glory as well as vyavahārika-glory; the entire vibhūti-yōga is the
vyavahārika-glory of kṣētrajña only. Saviśēṣaṇaṁ svayam Bhagavān vakṣyati
Bhagavān himself is going to teach from the twelfth ślōka onwards; but instead of
kṣētrajña a different word jñēyaṁ is being employed; that Śaṅkarācārya mentions
taṁ ‘jñēyaṁ yattatpravakṣyāmi iti. (13.03]. Therefore kṣētrajñaḥ and jñēyaṁ are
synonymous. Do not apply this elsewhere because generally the word jñēyaḥ
means object-of-knowledge; and therefore, it is anātma. Generally the word jñēya
refers to anātma, but in the 13th chapter, jñēya refers to Ātma. Therefore, jñēya
here has a special meaning we will have to note.
अधुना तु तज्ज्ञानसाधनगणममाननत्वाददलक्षणम्, र्त्स्मन् सनत तज्ज्ञेर्नवज्ञाने र्ोग्ज्र्ः अचधकृतः भवनत, र्त्परः संन्र्ासी
ज्ञानननष्ठः उचर्ते, तम् अमाननत्वाददगणं ज्ञानसाधनत्वात् ज्ञानिब्दवाचर्ं नवदधानत भगवान् —

adhunā tu tajjñānasādhanagaṇamamānitvādilakṣaṇam, yasmin sati tajjñēyavijñānē

yōgyaḥ adhikr̥taḥ bhavati, yatparaḥ sanyāsī jñānaniṣṭhaḥ ucyatē, tam
amānitvādigaṇaṁ jñānasādhanatvāt jñānaśabdavācyaṁ vidadhāti bhagavān —
Adhunā tu; tu means however; now to deviate from kṣētrajña topic, now we are
entering a different topic and what is that; taj-jñāna-sādhana-gaṇam; gaṇam
means group; sādhana gaṇam means group of discipline; tat jñāna means
kṣētrajña-jñānam or jñēya-jñānam; the knowledge of the Ātma; tat jñānam we can

translate as Ātma-jñānam. Sādhana-gaṇam here means a group of twenty virtues
amānitvādi-lakṣaṇam beginning from amānitvam or humility. So beginning with
humility, twenty virtues are going to be enumerated; and how important are those
virtues; yasmin sati, only these virtues are reasonably present tajjñēyavijñānē
yōgyaḥ adhikr̥ taḥ bhavati, a person will be competent in gaining jñēya-vijñānam;
jñēyaṁ means Brahman or Ātma or kṣētrajña. So in Ātma-vijñānē viṣaya saptami;
with regard to that; yōgyaḥ bhavati or adhikr̥ taḥ bhavati. Both intellectual-virtues
are also important; emotional-virtues are also important; if these are absent,
either knowledge will not take place or knowledge will take place; but it will remain
as information; it will not bring about a transformation. Therefore, they are
important; yōgyaḥ adhikr̥ taḥ; both are synonymous, yōgyaḥ is equal to yōgyaḥ
bhāvati. Not only one should gain these virtues before entering vēdānta, as a
qualification one should acquire these virtues before coming to vēdānta; but
Śaṅkarācārya highlights a very important thing; not only before coming to vēdānta
even after coming to vēdānta. Many students miss this point; before vēdānta also
amānitvādi are important; after entering vēdānta; that means what; śravaṇa-kālē,
mana- kālē, nididhyāsana-kālē; life-long; throughout the life one should have
tātparyam; there must be attention on these twenty virtues. Therefore,
Śaṅkarācārya uses a very important word yatparaḥ; with commitment to these
virtues; which means morning auto-suggestion and night-introspection with
regard to these twenty-virtues is very important and for such a sanyāsī. For
Śaṅkarācārya committed-seeker means sanyāsī; but we will add in bracket,

including gr̥ hasthā-committed-seekers also, assuming those gr̥ hasthās are

committed. Therefore yatparaḥ sanyāsī means either bāhya-sanyāsī or at least
āntara-sanyāsī; jñāna-niṣṭhaḥ ucyatē, he can become jñāna-niṣṭa only if there is
commitment to twenty virtues. Without them jñānam can be there, but jñāna-niṣṭa
will never take place; yat paraḥ sannyāsi; jñāna-niṣṭhaḥ ucyatē; therefore,
commitment to jñānam; and commitment to amānitvam both must be equal;
there should not be lesser commitment to any one of these two. Jñāna-niṣṭhaḥ
ucyatē taṁ, so that group of virtues; amānitvādigaṇaṁ beginning with humility
etc; first one is amāntivam. Therefore, Śaṅkarācārya says amānitva ādi; based on
this ślōka; bahuvr̥ higaṇaṁ jñānasādhanatvāt jñānaśabdavācyaṁ these virtues are
themselves not jñānam; these virtues are only jñāna-sādhanam; but Lord Kr̥ ṣṇa
wants to highlight these twenty virtues; therefore, instead of naming them jñāna
sādhanam; Lord Kr̥ ṣṇa says names them jñānam itself to highlight their
importance. Therefore, Śaṅkarācārya says jñāna-sādhanatvat; being the means of
jñānam; jñāna-śabda-vācyaṁ they themselves are named jñānam; figuratively; not
true; named jñānam named by Lord Kr̥ ṣṇa himself in verse no. twelve.
So there, at the conclusion, Lord Kr̥ ṣṇa says adhyātma-jñāna-nityatvaṁ tattva-

jñānārtha-darśanam ētajjñānamiti prōktam; these virtues themselves are as good
as jñānam. Jñānaśabdavācyaṁ vidadhāti. And again Śaṅkarācārya wants to
highlight he does not say Bhagavān mentioned; he says vidadhāti; vidadhāti
means he presents them as his compulsory instruction; vidadhāti refers to the
vidhi. He presents them as a vidhi [it is compulsory]. Bhagavān vidadhāti.
Therefore, don't take them lightly.
Whenever we feel we have gained knowledge, but we have not gained the benefit
of knowledge; whenever we feel this internal-gap between what I know and what
I am; we should remember this paragraph of Śaṅkara-bhāṣyaṁ; the gap is not
because of lack of knowledge; the gap is only because we have not paid sufficient
attention to these twenty-virtues. Beautiful introduction; important introduction.

Verse 13.07
अमाननत्वमदच्म्भत्वमकहंसा क्षान्न्तराजयवम् ।
आचार्ोपासनं िौचं स्िैर्यमात्मनवननग्रहः ॥ गीता १३-७ ॥
amānitvamadambhitvamahiṁsā kṣāntirārjavam |
ācāryōpāsanaṁ śaucaṁ sthairyamātmavinigrahaḥ || Gītā 13-7 ||
From the 7th to 12th verse twenty-virtues are enumerated; and Śaṅkarācārya does
not elaborate these virtues; Dayānanda Svāmiji alone feels that all virtues have to
be elaborated; because virtues are to be understood, to such an extent that we
should have value for each virtue.
Dayānanda Svāmiji’s favourite statement is that a value is a value only when the
value of the value is valued by you. Knowing the name of the value is not
enough; in fact everybody knows humility is a virtue; but one should know the
significance of value. Therefore, value-preaching is not what is required; value-
teaching is required; therefore, Svāmiji talks about them very very elaborately and
he has written a book Value of values and the whole book deals with these five
slōkās. Amānitvam to ētajjñānamiti prōktam; Svāmiji dwells upon them and I have
also done that in the mūlam class; therefore, I don't want to repeat that in the
bhāṣyaṁ class; therefore, I am going to follow Śaṅkarācārya; that means
Śaṅkarācārya gives the simple meaning; I will only go through that.
अमाननत्वं मानननः भावः माननत्वमात्मनः श्लाघनम्, तदभावः अमाननत्वम् ।
amānitvaṁ māninaḥ bhāvaḥ mānitvam ātmanaḥ ślāghanam, tadabhāvaḥ

amānitvam |
Amānitvaṁ is the first virtue; in simple English, humility. After amānitvaṁ you have
to put a dash. First Śaṅkarācārya gives the meaning of the word mānitvaṁ.
Māninaḥ bhāvaḥ mānitvaṁ. To be a māni is called mānitvaṁ. What do you mean
being a māni? ātmanaḥ ślāghanam after mānitvaṁ is equal to ātmanaḥ
ślāghanam. Ślāghanam means glorification; ātmanaḥ is a reflexive pronoun; if

Ātma is not Sat Cit ānanda Ātma, if one glorifies Sat Cit ānanda Ātma, it is not a
problem. It is wonderful. Here the word ātmanaḥ is reflexive pronoun which
means oneself; oneself referring to the body-mind-sense-complex. Therefore,
glorification of one’s own body-mind-intellect-personality etc. one’s own
ahaṁkāra, the-relative-I, glorification is called mānitvaṁ. Kārya-kāraṇa sanghāta
praśaṁśanam is called mānitvaṁ. Tat abhāvaḥ amānitvaṁ, absence of that self
glorification is called humility. And this is considered to be a dōṣaḥ ; self-
glorification is considered to be an obstacle to vēdānta because it nourishes dēha
abhimāna; ahaṁkāra vartakatvāt, it should be avoided, tat abhāvaḥ Ātma ślāghana
abhāvaḥ amānitvaṁ.
अदच्म्भत्वं स्वधमयप्रकटीकरणं दच्म्भत्वम्, तदभावः अदच्म्भत्वम् ।
adambhitvaṁ svadharmaprakaṭīkaraṇaṁ dambhitvaṁ, tadabhāvaḥ adambhitvaṁ ।
After adambhitvam – first Sankarācārya gives the meaning of dambhitvaṁ;

dambhitvaṁ is equal to svadharma-prakaṭīkaraṇaṁ, glorifying one’s own noble /
charitable activity, and dharma means dhārmic activities. Svadharma means one’s
own accomplishments / achievements, etc., prakaṭīkaraṇaṁ means publicising
one’s own achievement and attainment. One is ahaṁkāra-pradhāna and another
is mamakāra-pradhāna. Both are very very close; one is direct glorification of
oneself; in the other, I indirectly-glorify by talking about the dharma / charitable
activities, etc. After dambhitvaṁ full stop.
In English ostentation; ostentation is dambhitvaṁ. Tad abhāvaḥ adambhitvaṁ, it is

the absence of publicity of one’s accomplishment. Of course when a person is
working for a corporation; if he wants promotion, raise in salary etc. he has to talk
about his accomplishment. Or else you will get the same salary. Therefore, for the
sake of vyavahāra, for corporate purposes, you might talk about or you have to
give publicity; therefore, one may choose to do that for vyavahārika purposes;
otherwise all your juniors will get promotion and you will remain where you are.

Therefore Society requires and or at least in working-field requires self-publicity.

Even when you have to employ yourselves, they will ask the question, why should I
employ you; what glory you have and what advantage we will get by employing
you; then you have to say that I have this skill, that skill, I will do that and this, etc.
So for vyavahārika purposes you may do, but go home and read the 10th chapter of
the Gīta; that is parihāram for Self glorification. Oh Bhagavān, all the glories
belong to you. So this is adambhitvaṁ, simplicity or absence of ostentation.
Unobstentatiousness, if such an English word is there.
अकहंसा अकहंसनं प्राभणनामपीिनम् । क्षान्न्तः परापराधप्राप्तौ अनवनिर्ा । आजयवम् ऋजुभावः अवित्वम् ।
ahiṁsā ahiṁsanaṁ prāṇināmapīḍanam | kṣāntiḥ parāparādhaprāptau avikriyā |

ārjavam r̥jubhāvaḥ avakratvam |
Śaṅkarācārya is very very brief, gives the running meaning only. Ahiṁsā means
ahiṁsanaṁ. Śaṅkarācārya’s idea is no use of talking; these virtues are to be lived-
virtues, what is the use of talking and talking and talking; they are something to be
lived. Therefore, he does not want to talk. Therefore, ahiṁsānam is equal to
prāṇinām apīḍanam not injuring; not hurting other living beings; because every
time we hurt; we are having double-standards because I don't want to be hurt in
life; and if I am hurting others, that means I have a value for myself and I have got
some other standard for others; double standards is the worst obstacle for mōkṣa.
And therefore, ahiṁsā is avoidance of double standards in life. So prāṇinām
apīḍanam.
Then the next virtue is kṣāntiḥ; kṣāntiḥ means patience or endurance. Patience or
endurance we all have at normal times; but Śaṅkarācārya says patience even when
there is provoking situations; what is that; parā-aparādha-prāptau, when I am a
victim of injustice; when I am victim of others’ misbehavior, then immediately I get
wild; anger, avikriyā means equanimity; when I am a victim of injustice; that does
not mean, there should be silent suffering of injustice we are not talking about;
violent impulsive response you avoid; later you can deliberately do whatever is

required for, as a remedial measure; it is avoidance of impulsive-response only;

not inaction is prescribed; reaction you avoid, we are not prescribing inaction; then
what; action after deliberation; kṣāntiḥ is only avoidance of impulsive response.
And therefore, parā-āparādha-prāptau avikriyā which means avoidance of

impulsive-response; let there be deliberate-response; even to remedy an injustice
you do take an action but after thinking what is dhārmic-response and what is
adhārmic-response. And kṣāntiḥ is the only medicine for anger. Anger is
considered to be the worst obstacle for mōkṣa; in the sixteenth chapter Lord Kr̥ ṣṇa
says: three doors to hell; the 21st verse of 1sixth chapter reads as;
नत्रनवधं नरकस्र्ेदं द्वारं नािनमात्मनः ।

कामः िोधस्तिा लोभस्तस्मादे तत्त्रर्ं त्र्जेत् ॥ गीता १६-२१॥
trividhaṁ narakasyēdaṁ dvāraṁ nāśanamātmanaḥ |

kāmaḥ krōdhastathā lōbhastasmādētattrayaṁ tyajēt || Gītā 16-21||
kāmaḥ, krōdhaḥ, tathā lōbhaḥ; Anger is therefore, considered to be a gateway to
the hell and only medicine for anger is kṣāntiḥ; building up kṣama. Therefore,
kṣāntiḥ is a virtue.
Then comes ārjavam; ārjavam means transparency; avoidance of double-

personality; avoidance of split-personality; so the uprightness is called ārjavam;
r̥ jubhāvaḥ; r̥ jubhāvaḥ means straightforwardness; r̥ jubhāvaḥ means avakratvam,
means absence of vakratvam; split-personality. Remember, when we are supposed
to be straightforward; we should remember ahiṁsā also is a value; if by being
straightforward, I am wounding someone, that straightforwardness should not be
practiced and we should make sure that straightforwardness and ahiṁsā; both of
them are followed. Following one should not violate the other; that means we
should be in being straightforward. Does that mean straightforward and tell a lie;
therefore, sathyam must be there; straightforwardness must be there; ahiṁsā

must be there; that means, alertness must be there; all of them should be
followed. Ārjavam is equal to r̥ jubhāvaḥ is avakratvam.
आचार्ोपासनं मोक्षसाधनोपदे ष्टुःआचार्यस्र् िुश्रूिाददप्रर्ोगेण सेवनम् ।
ācāryōpāsanaṁ mōkṣasādhanōpadēṣṭuḥ ācāryasya śuśrūṣādiprayōgēṇa sēvanam |
Acāryōpāsanaṁ; upāsanaṁ means pūjanam or worship; just as we are

worshipping Īśvara; guru also can be given the same status as Īśvara;
Śvētāśvatarōpaniṣat 6.23 reads as
र्स्र् दे वे परा भशक्तः र्िा दे वे तिा गुरौ ।

तस्र्ैते कशिता ह्यिायः प्रकािन्ते महात्मनः ॥ ६.२३ ॥
yasya dēvē parā bhaktiḥ yathā dēvē tathā gurau |

tasyaitē kathitā hyarthāḥ prakāśantē mahātmanaḥ || 6.23 ||
Guru can be given the same status as Īśvara just as you do ārādhanam of Īśvara;
the same way of ārādhanam of guru also useful to the śiṣyā. For guru it is a
problem; because if the guru is not alert, then ego can come ‘I-am-great-guru;
large number of people do pāda pūjā’; therefore, it is disadvantageous to the
guru; but still he cannot say don't do; because it is śiṣyā’s duty; therefore the Guru
can receive the worship; he should not ask for worship but he cannot ban the
worship because for śiṣyā that duty is given but guru must be extremely alert.
Otherwise it will end up in mānitvaṁ and dambhitvaṁ; but for śiṣyā it is very
useful for developing sādhana catuṣṭaya saṁpatti. Therefore, ācārya upāsanaṁ;
what ācārya any teacher is called ācāryaḥ; but in this context ācārya means
vēdānta guru.
Therefore, mōkṣa-sādhana-upadēṣṭuḥ ācāryasya; an ācārya who is upadēṣṭā; it

means a teacher of mōkṣa-sādhanam; parā-vidyā; parā-vidyā-upadēṣṭuḥ (śaṣṭi
vibhakti, ṙkārānathaḥ pulliṅgaḥ upadēṣṭṙ śabdaḥ śaṣṭi ēkavacanam; sēvanam
means worship or pūjā; pūjā can be of two types; one is the actual pūjā, like pāda-

pūjā etc; ṣōdaśa-upacāra-pūjā, pāduka-pūjā etc., it can be in the form of a religious

worship or in the form of following the instructions of the ācārya. They use a
beautiful word yathōktakāri; obeying the words of guru without using one’s own
discretion; do not add, do not delete, as instructed. Also do not do if he does not
say also. Therefore, yathōktakāritvam is considered to be very important virtue
of a disciple and therefore, he says śuśrūṣādi-prayōgēṇa the word śuśrūṣā has also
has got one direct-meaning as well as an implied-meaning; direct meaning is
śrōtum iccā; showing interest in attending his classes; simple pāda-pūjā is not
sufficient; and you must show interest in the vēdāntic śravaṇam or vēdānta
śravaṇaṁ.
Don't be a mere bhakta and be a student. Some of students are not bhaktās and
some are bhaktās, but not a students; both are required. Therefore, śuśrūṣā
means developing interest in śravaṇaṁ. And the second meaning of śuśrūṣā which
is popular; the secondary meaning alone is popular; śuśrūṣā means service;
service to the ācārya is also śuśrūṣā which includes following guru’s instructions.
Adi ādi-prayōgēṇa means pūjā; prayōgēṇa by performing them; sēvanaṁ worship

of the guru and the śāstra talks about worship of the guru; not because guru’s
body is great; because guru is the container of the pramāṇam; because that
pramāṇam alone is going to save me by generating pramā; therefore, value is
primarily for the content-knowledge; secondarily only the container; guru’s body is
not going to be available all the time and that is not going to save me also.
Therefore, the direct respect is given to the body like pāda-pūjā etc. but respect
goes to the śāstra pramāṇam; and śāstra means Bhagavān ādiguru; that is
primary. The more I do pūjā to the guru, śraddhā and bhakti that I have to the
guru has to be transferred to finally the mahā-vākyam. Our problem is our
śraddhā in mahā-vākyam is incomplete that is why we always hesitate to claim I-
am-muktaḥ. My śraddhā and bhakti in the validity of mahā-vākyam is always
deficient; that is why I give one excuse or the other and postpone the mōkṣa; if

'Tat tvāṁ asi', meaning is clear, then what denies me or what stops me from
claiming I-am-muktaḥ here-and-now.
Therefore, śraddhā in mahā-vākyam is the most important thing; that is the

distance between me and mōkṣa. That is why Lord Kr̥ ṣṇa said śraddhāvān labhatē
jñānam; aśraddhāvān labhatē hypothesis; vēdānta becomes a hypothesis. Ācārya-
upāsana is a means to build śraddhā.
िौचं कार्मलानां मृज्जलाभ्र्ां प्रक्षालनम्; अन्तश्च मनसः प्रनतपक्षभावनर्ा रागाददमलानामपनर्नं िौचम् ।
śaucaṁ kāyamalānāṁ mr̥jjalābhyāṁ prakṣālanam; antaśca manasaḥ

pratipakṣabhāvanayā rāgādimalānāmapanayanaṁ śaucam |
The next virtue is śaucaṁ, purity; purity is of two types; one is the external-
physical-purity and the other is internal-mental-purity; Śaṅkarācārya mentions
both of them; kāyamalānāṁ, kāyaḥ means idaṁ śarīraṁ the body ; mr̥ jjalābhyāṁ
prakṣālanam, washing with the help of water and mud; remember in the olden
days they did not have soap they have got mud itself; clean mud itself is used for
cleaning the body; now they are paying lot of money and going to parlours and
what do they do; mud pack they keep and ask them to sit; and then wash and they
take huge sums. That mud-pack alone in the olden traditional; and now they give
new names and charge more; body is made up of mud; and the earth cleanses the
body; therefore, mr̥ jjalābhyāṁ with the help of mud and jalam; nowadays a soap
made of special mud; mr̥ jjalābhyāṁ prakṣālanam; and don't stop with bathing and
shampooing only; antah manasaḥ inside the mind also rāgādi-malānām-
apanayanaṁ rāga-dvēṣa malānām apanayanaṁ pratipakṣa-bhāvanaya by
practicing pratipakṣa-bhāvana. And if you have forgotten my New Year talk was
the significance of purity and here only two levels; there I talked about five-levels-
of-purity and in the fifth-level-of-purity, how to handle rāga-dvēṣa impurity and
five methods I have given and one of them is pratipakṣa-bhāvana c/o New Year
talk. I started with Svacca-Bharat; Modi’s slogan. I said let us follow; Śaucam.
Therefore, I don't want to go to the details. Inner purity is important.

स्िैर्ं च्स्िरभावः, मोक्षमागे एव कृताध्र्वसार्त्वम् । आत्मनवननग्रहः आत्मनः अपकारकस्र् आत्मिब्दवाचर्स्र्कार्यकरणसङ् घा

तस्र् नवननग्रहःस्वभावेन सवयतः प्रवृिस्र् सन्मागे एव ननरोधः आत्मनवननग्रहः ॥ ७ ॥
sthairyaṁ sthirabhāvaḥ, mōkṣamārgē sthairyaṁ ēva kr̥tādhyavasāyatvam |

ātmavinigrahaḥ ātmanaḥ apakārakasya ātmaśabdavācyasya
kāryakaraṇasaṅghātasya vinigrahaḥ svabhāvēna sarvataḥ pravr̥ttasya sanmārgē
ēva nirōdhaḥ ātmavinigrahaḥ
Sthairyaṁ is the next one is equal to sthairabhāvaḥ, sthirabhāvaḥ is equal to

mōkṣa-mārgē ēva kr̥ tādhyavasāyatvam being firmly committed to the spiritual way
of life; remembering the 2nd chapter ślōka 41 of the Gīta; which reads as;
व्यवसार्ात्त्मका बुद्धिरेकेह कुरुनन्दन ।

बहुिाखा ह्यनन्ताश्च बुिर्ोऽव्यवसानर्नाम् ॥ २-४१॥
vyavasāyātmikā buddhirēkēha kurunandana |

bahuśākhā hyanantāśca buddhayō:'vyavasāyinām || 2-41||
Dayānanda Svāmiji emphases this very much; being clear about the priorities of
life; always life is short and we have too many things; we may get puruṣārtha-
niścayaḥ; puruṣārtha-niścayaḥ regarding the puruṣārtha priority being very very
clear, vyavasāyātmikā buddhi, commitment to spirituality; mōkṣa mārgē ēva;
everything else becomes secondary and mōkṣa becomes primary ;
kr̥ tādhyavasāyatvam. Adhyavasāyatvam is a word for vyavasāya; both are derived
from the sō; fourth conjugation parasmai pada adhi + ava + sō dhātu +
adhyavyasyati adhyavyasatah adhayavyasanti; its abstract noun is
adhyavyavasāyaḥ, bahuvrihi, plus tadvidhantam, interesting word; in short, may
you be committed; in fact the word sanyāsa itself means commitment only. The
ochre robe is only declaring to oneself and to others that I am committed to
mōkṣa and nothing else. Everything else in life is subservient and at the time of
sanyāsa also, he loudly declares and proclaims the name is not important for me;
fame is not important for me; money is important for me; relationships are not

important for me; and nothing is important except to me, one and only one thing
that he loudly proclaims to adhyātmika, ādhi-daivika, ādhi-baudhika.
The above proclamation to the world is done loudly so that he is proclaiming this
to his own sub-conscious mind and reminder of that commitment is the ochre
robe. Therefore ochre robe is only an external symbol and what is important is
mental-commitment and any time we may slip away from that commitment
therefore, now and then we have to remind I should ask the question where am I
heading. That is called sthairyaṁ. Very very important virtue. Kr̥ ṣṇā calls it dhṙtiḥ in
the 18th chapter. And he talks about sātvic, rājasic and tāmasic dhṙtiḥ or will power
or perseverance. All these are synonmous with sthairyam
The last one in this ślōka is ātma-vinigrahaḥ I would consider the most important
of the twenty virtues because this is one to be followed 24/7. Ātma-vinigrahaḥ
means self-control, self-discipline; self-management; self-mastery; the word self
means the body-mind-sense-complex. All these are extremely important. Details in
the next class.

397 Verses 13.07 and 13.08
Page 318, bhāṣyam2nd par agr aph f r omt he t op.
आत्मनवननग्रहः आत्मनः अपकारकस्र् आत्मिब्दवाचर्स्र् कार्यकरणसङ् घातस्र् नवननग्रहःस्वभावेन सवयतः प्रवृिस्र् सन्मागे
एव ननरोधः आत्मनवननग्रहः ॥ ७ ॥
ātmavinigrahaḥ ātmanaḥ apakārakasya ātmaśabdavācyasya

kāryakaraṇasaṅghātasya vinigrahaḥ svabhāvēna sarvataḥ pravr̥ttasya sanmā rgē
ēva nirōdhaḥ ātmavinigrahaḥ || 7 ||
From the 7th verse onwards up to the 11th verse, Lord Kr̥ ṣṇā talks about the virtues
which have to be cultivated by every spiritual seeker to make the mind ready for
receiving the jñānam; jñāna-yōgyatā-prāptiḥ. And how to attain these virtues is not
mentioned by Kr̥ ṣṇā and we have to note that the karma-yōga and upāsana yōga
are the primary-sādhanas to develop these virtues. Twenty virtues are enumerated
in these slōkās and of this some of them are being present in the present-ślōka
[verse 7]. We are seeing the bhāṣyam. In this list the last one is sthairyaṁ ātma-
vinigrahaḥ.
Now Śaṅkarācārya comments on the word ātma-vinigrahaḥ. In this context the

word Ātma does not mean vēdāntic-Ātma or Sat-Cit-Ānanda-Ātma, but the word
Ātma is loukika-Ātma; what the common person means by the word self or I. And
that common meaning of the word Ātma is body-mind-sense-complex. BMS-
complex is Ātma and vinigrahaḥ means control or restrain. Therefore, Ātma-
vinigrahaḥ means restraining the body-mind-sense-complex. What do you mean
by restraint or control; Śaṅkarācārya notes: this body-mind-sense-complex is
always engaged in the activities ; their pravr̥ tti or vyāpāra ḥ and all those activities

are governed by rāga and dvēṣa. And these rāga-dvēṣas may be instinctive; many
rāga-dvēṣas are instinctive and natural; and many of them are brought forward
from pūrva-janma-vāsana and some of them are caused by our own upbringing
and environment and some of them are based on our svabhāva or personality.
Thus rāga-dvēṣas are countless; they alone govern all our activities.
And according to the scriptures, many rāga-dvēṣas that arise in us are not in
keeping with dharma. Many of them are not against dharma but many of them are
against dharma also; many of them may not be against dharma but they are
obstacle to spiritual growth. If we permit all the rāga-dvēṣas to run free, then our
activities can become dhārmic or adhārmic also. A person who goes by these rāga-
dvēṣas unconditionally is called prākṙta-puruṣaḥ and he is called wild and
uncivilised-person and he scriptures strongly warns against that; animal can live
according to its instinct but the human-beings cannot afford that; therefore,
before giving expression to those rāga-dvēṣa; we are supposed to filter or edit the
rāga-dvēṣas; rāga-dvēṣas come in the form of thought; and once they have
become thoughts; before thoughts are converted into words or action, those
thoughts must be filtered by asking whether they are dhārmic or adhārmic, and
even if they are dhārmic, will they help me in spiritual growth or will they stunt me;
this question has to be asked; and whatever is adhārmic and whatever is un-
conducive to spiritual growth, all of them must not be allowed to express. This idea
Lord Kr̥ ṣṇa has already mentioned in the 3rd chapter. As even I say these words,
that ślōka must rise in your mind and that ślōka no 34 is;
इद्धन्िर्स्र्ेद्धन्िर्स्र्ािे रागद्वे िौ व्यवच्स्ितौ ।

तर्ोनय विमागचछे िौ ह्यस्र् पररपच्न्िनौ ॥ ३-३४॥
indriyasyēndriyasyārthē rāgadvēṣau vyavasthitau |

tayōrna vaśamāgacchēttau hyasya paripanthinau || 3-34||
Rāgadvēṣau vyavasthitau; rāga-dvēṣa based thoughts will be continuously

generated in the mind unstoppably. Mind is continuously generating rāga-dvēṣa

based thoughts; let them rise, no harm. But Lord Kr̥ ṣṇa says tayōr na vaśam
āgacchēt; before expressing those thoughts either in the form of words or action,
you have to ask, can these thoughts be encouraged or should they be
discouraged.
And the moment I find certain thoughts are not worthy of encouragement, I have
to make a non-cooperation movement; you do not have to suppress; if I don't
support that, those thoughts will have a natural death; otherwise I have to distract
my mind; divert my mind to some other field. This is called editing our rāga-dvēṣa;
filtering our rāga-dvēṣa; filtered-dhārmic-rāga-dvēṣas; spiritually-conducive-rāga-
dvēṣa alone must be expressed. Filtered-dhārmic-rāga-dvēṣas and spiritually-
conducive; and why I am using these two words: dhārmic and spiritually-
conducive; I am keeping a subtle difference in the mind; suppose a person enjoys
pañca-mahā-yajñā; and he dedicates his life to pañca-mahā-yajñā, it is dhārmic
only. But suppose his entire life is dedicated to pañca-mahā-yajñā; and there is no
time for vēdānta, it is dhārmic all right; but spiritually he will not have time for
śravaṇam, mananam and nidhidhyāsanam. Therefore, we will have to take even
pañca-mahā-yajñās are spiritually-un-conducive, if they are done all the time. And
therefore, we should also learn to gradually change the proportion of pañca-
mahā-yajñā in such a way that I do have time for śravaṇam, mananam and
nidhidhyāsanam. If I don't have time, pañca-mahā-yajñās are dhārmic but
spiritually-unconducive. Even dhārmic-activity can become obstacle if I don't find
time for vēdānta. Initially ok. 80% pañca-mahā-yajna, no vēdānta OK. But
gradulally brahmacarya, gr̥ hasthā, vānaprastha and sanyāsa āśrama indicates
even dhārmic-activities, even nitya-naimittika-karmās we have to reduce or in
sanyāsa āśrama renounce, for giving way. Sanyāsa-āśrama is for renunciation of
nitya-naimittika-karmās; they are dhārmic or adhārmic? Even dhārmic-nitya-
naimittika-karmās, a sanyāsī renounces because he finds them an obstacle for
śravaṇaṁ. And therefore, what I want to say is, dhārmic-rāga-dvēṣa and also
spiritually-conducive ones I have to see and they alone must be expressed; a

person whose activities are governed by filtered-rāga-dvēṣa, is called saṁskr̥ ta-

puruṣaḥ. A person who is governed by unfiltered-rāga-dvēṣa is called prākṙta-
puruṣaḥ. All these I explained in Gīta mūlam; I am not supposed to repeat it here;
but still I am getting into that. I do not have filtered rāga-dvēṣā. I should have
filtered and not said these here! Anyway I am violating; that prākṙta-puruṣa’s
actions are governed by unfiltered-rāga-dvēṣa; saṁskr̥ ta-puruṣa’s activities are
governed by filtered-rāga-dvēṣa; tayōḥ vaśaṁ na āgacchēt. This is point No.1.
Another point also we have to take from the sixth chapter of the Gīta. When the
body-mind-sense-complex act based on unfiltered-rāga-dvēṣa, the body-mind–
sense-complex will become my enemy. BMS-complex becomes my enemy when
their activities are governed by unfiltered/unedited-rāga-dvēṣa, whereas BMS-
complex becomes my friend, when their activities are governed by filtered/edited
rāga-dvēṣa; thus BMS-complex can be my friend and BMS-complex can be my
enemy also.
And how to convert the inimical-BMS-complex into friendly-BMS-complex?; by

making sure that all the activities are governed by filtered-rāga-dvēṣa. This is
called restraining the BMS-complex, if they are engaged in unfiltered-rāga-dvēṣa.
Ātma-vinigrahaḥ means restraining the BMS-complex whenever they are engaged
in unfiltered-rāga-dvēṣa-governed-activities. That means making them friendly.
That means whenever the BMS-complex becomes inimical, by restraining them,
you turn them friendly.
Where is it said? I am outsourcing them from the 6th chapter 5th slōka.
उिरेदात्मनात्मानं नात्मानमवसादर्ेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव ररपुरात्मनः ॥ ६-५॥
uddharēdātmanātmānaṁ nātmānamavasādayēt |
ātmaiva hyātmanō bandhurātmaiva ripurātmanaḥ || 6-5||

There also Ātma means BMS-complex is your friend; BMS-complex is your enemy
also.
How can they become both friend and enemy?
बन्धुरात्मात्मनस्तस्र् र्ेनात्मैवात्मना द्धजतः ।

अनात्मनस्तु ित्रुत्वे वतेतात्मैव ित्रुवत् ॥ ६-६॥
bandhurātmātmanastasya yēnātmaivātmanā jitaḥ |

anātmanastu śatrutvē vartētātmaiva śatruvat || 6-6||
BMS-complex is your enemy when their activities are governed by unfiltered-rāga-

dvēṣa; body mind complex is your friend when their activities are governed by
filtered-rāga-dvēṣa. Therefore what is the message? Restrain BMS-complex and
make it your friend. What is the bottom line? Restrain your BMS-complex and
make it your friend.
How to do that? Watch your thoughts before they are verbally or physically
expressed. This is the message; being extremely important, I repeated this topic
deliberately. Ātmanaḥ apakārakasya; when Śaṅkarācārya writes the word
apakārakam, he keeps the sixth chapter word bandhurātmātmanastasya
yēnātmaivātmanā jitaḥ anātmanastu śatrutvē; apakāraḥ means śatru, harmful,
inimical. When the inimical BMS-complex ātma-śabda-vācyasya which is termed as
self by a common man, which is called kārya-karaṇa-saṅghātasya, which means
BMS-complex, vinigrahaḥ restraining; how? Svabhāvēna sarvataḥ pravr̥ ttasya; he
himself explains that; svabhāvēna means instinctively we have certain desires you
don't straightaway fulfil them; svabhāvataḥ means instinctive or it can mean our
own pūrva-janma-vāsana. svabhāvēna vāsanaya vā; or janmatah va; sarvataḥ
pravr̥ ttasya, if the sense-organs move all over; again you have to remember the
turtle example; turtle moves all over, but there are certain temptations we should
not fall into them. And when such a situation comes what the turtle does;
kūrmō:'ṅgānīva sarvaśaḥ, just as the turtle withdraws, vinigrahaḥ means what;
withdraws the sense-organs from that area; similarly, may you practice that; it is

otherwise called damaḥ; damaḥ is only at the sensory level; but vinigrahaḥ means
restrain at all levels viz; bodily-level, sensory-level; even in thought-level don't
allow that thought to continue.
Therefore, sarvataḥ pravr̥ ttasya vinigraha ḥ; and not only you restrain your
thoughts in words and deeds; sanmārgē ēva nirōdhaḥ, turn the thoughts words
and deeds in the permitted fields. Sanmārgaḥ means spiritual or śāstric-path;
nirōdhaḥ means regulating or turning. Here the word nirōdhaḥ is not stopping but
regulating. It is called Ātma-vinigrahaḥ. It is an extremely important for spiritual
discipline.
The anvaya is; amānitvam adambhitvaṁ ahiṁsā kṣānti ārjavam ācāryōpāsanaṁ

śaucaṁ, sthairyam ātma-vinigrahaḥ (It is very simple, you have to just write the
words separately and the verb will come only at the end – this is the list, in the
same order. The list continues in the following slōkās also.)
Verse 13.08
नकचच —
इद्धन्िर्ािेिु वैराग्ज्र्मनहङ् कार एव च ।
जन्ममृत्र्ुजराव्याचधुःखदोिानुदियनम् ॥ गीता १३.०८ ॥
Kiñca —
indriyārthēṣu vairāgyamanahaṅkāra ēva ca |
janmamr̥tyujarāvyādhiduḥkhadōṣānudarśanam || Gītā 13.08 ||
Kiñca —means moreover; indriyārthēṣu means all the sense objects which means
the entire world is the object of sense-organs; therefore, the entire world is called
indriyārthaḥ; vairāgyam means detachment; detachment does not mean hatred;
the mind can tend to go from one extreme to the other; therefore, detachment
means freedom from rāga and freedom dvēṣa also. Freedom from rāga and rāga
is one meaning. That is one meaning. And the corollary is that looking at the world
or any object in the world; in such a way nothing in the world deserves to be the

goal of life because it has got dōṣaḥ. That is why dōṣaḥ -darśanaṁ is given in the
second-line; therefore, dōṣaḥ -darśanaṁ is the means by which you develop
vairāgyam. Doṣaḥ-darśanēna vairāgyam nothing in the world deserves to be a
sādhya-vasthu. Why so? Because, it has got a dōṣaḥ. Even the body does not
deserve to be sādhyam because now the body is sukha-hētuḥ; wait for some more
years every part of the body will be the duḥkha-hētuḥ. Similarly, people also; I
don't want to tell too much. Like that people also. People, thing or situations
deserve to be the goal. But immediately we should add, even though nothing
deserves to be the goal; nothing can be rejected because they are all useful as
sādhana or means. At the same time nothing deserves to be rejected also because
everything is required for me, for attaining the goal. That sādhana-bhāvaḥ is called
vairāgyam. See everything as a means; even a pain is a means to get detachment.
Even pain is useful. Or else we will long for the pain. Even pain is useful; in Brahma
sūtra, Vyāsācārya writes a beautiful-sūtra sarvapēkṣaḥ yajnādi śrutē āśvavat;
everything is useful. Therefore, everything is useful as a means; but nothing
deserves to be an end. This awareness is called maturity, objectivity, vairāgyam.
Respect the body as a means; but remember it does not deserve to be an end.
Similarly, money; even relationship according to vēdānta, family is also a means,
but not an end in itself; because no one is going to survive. That is why gr̥ hasthā-
āśrama is not in vēdic tradition; final āśrama. If gr̥ hasthā-āśrama is the goal, it
would have been that gr̥ hasthā-āśrama is a means that is why it is not a final
āśrama. Anyway being an important concept, vairāgyam means sarvatra
sādhanatva-buddhiḥ - and sādhanatva-buddhi sādhya-buddhi niṣēdaḥ. Sarvatra
sādhya bhāvana niṣēdaḥ, sādhana-bhāvana-stāpanam, vairāgyam.
इद्धन्िर्ािेिु िब्दाददिु दृष्टादृष्टेिु भोगेिु नवरागभावो वैराग्ज्र्म् अनहङ् कारः अहङ् काराभावः एव
indriyārthēṣu śabdādiṣu dr̥ṣṭādr̥ṣṭēṣu bhōgēṣu virāgabhāvō vairāgyam anahaṅkāraḥ

ahaṅkārābhāvaḥ ēva ca

Indriyārthēsu is in the mūlam; śabdādiṣu, śabda etc., the sense-objects are named
in the śāstra very beautifully; they don't name the sense-object as house, car etc.,
they always the same as śabda, sparśa, sparśa, rūpa, rasa and gandha. How many
sense-organs are there; if we are going to enumerate the carpet, chappals etc.,
infinite subjects will be there; śāstram is very practical anything is either śabda
viṣaya, sparśa, rūpa, rasa, gandha; therefore, śabdādiṣu, every object is an object of
bhōgaḥ; bhōgēṣu; is an object-of-bhōgaḥ, an object-of-experience; giving either
pleasure or pain.
Every object is bhōgyam; bhōgyam means capable of giving pleasure or pain. And
dr̥ ṣṭādr̥ ṣṭēṣu some of them are dr̥ ṣṭa-viṣayaḥ some of them are adr̥ ṣṭa viṣayaḥ;
adr̥ ṣṭa viṣayaḥ will come under paralōka-viṣayaḥ. Dr̥ ṣṭādr̥ ṣṭēṣu means ihalōka,
para lōka viṣayēsu, virāgabhāvaḥ, the absence of attachment; is equal to
vairāgyam; vigataḥ rāgaḥ yasmat saḥ virāgaḥ; is the name of the person; virāgo
bhāvaḥ means his mindset is called vairāgyam.
As I said, it is neither like nor dislike; neutral; that is called objective-attitude. Then
the next virtue is anahaṅkāraḥ, the absence of ahaṁkāra or pride; ahaṁkāra-
abhāvaḥ; absence of pride or ego; and amānitvam is also absence of pride; the
subtle-difference that Śaṅkarācārya makes is this; amānitvaṁ is expressed pride;
glorification at the verbal-level, whereas ahaṁkāra- abhāvaḥ means one may avoid
self-glorification verbally; but at the thought-level, we may think I am great; I have
achieved a lot of things; therefore, amānitvaṁ is at the verbal-level anahaṅkāraḥ is
at the mental-level also; therefore, avoid superiority-complex. Ahaṁkāra-abhāvaḥ.
Here also there is an aside note; self-glorification is criticised; but there you should
remember when self-glorification is criticised, the word self means BMS-complex.
Never glorify BMS-complex because howevermuch great it may be; it is not the
greatest number one; and not only that, their greatness belongs to Bhagavān only;
therefore, never claim the glory of BMS-complex; that is called āsuri-sampat. So
self-glorification is āsuri-sampat, when the meaning of the self is BMS-complex.

Self-glorification becomes daivī-sampat, [now I should give it as homework]. The

same self-glorification is daivī-sampat when the self means stūla-sūkṣma-kāraṇa
śarīrat-vyatiriktaḥ avasthā-thraya sākṣi. (You would have heard this somewhere  -
in Tatva-Bōdha. When Self is Ātma-Brahman, Self-glorification is what:
मय्र्ेव सकलं जातं मनर् सवं प्रनतचष्ठतम् ।

मनर् सवं लर्ं र्ानत तद्ब्रह्माद्वर्मस्म्र्हम् ॥ कैवपर् १९॥
mayyēva sakalaṁ jātaṁ mayi sarvaṁ pratiṣṭhitam |

mayi sarvaṁ layaṁ yāti tadbrahmādvayamasmyaham || kaivalya 19||
This Self-glorification is a virtue or vice. It is a virtue. But when the self-glorification

is BMS-complex, we say that is āsuri-sampat, because no glory belongs to BMS-
complex; they are all the glory of Bhagavān expressed through BMS. Therefore,
here we are talking about what; BMS-complex-glorification, because this I am
saying because the Viśiṣṭādvaitins say all the Advaitins are asūras; because Lord
Kr̥ ṣṇa says self-glorification is āsuri-sampat. And all Advaitins are saying what; I am
great; and therefore, all the Advaitins are asūras, they say. We have to reply to
them, isn’t it? When Lord Kr̥ ṣṇa says self-glorification is āsuri-sampat, Lord Kr̥ ṣṇa
means Self as BMS-complex; but when Self-glorification refers to tvāṁ-pāda-
lakṣyārthaḥ it is not āsuri-sampat; it comes under jñānaṁ; because Lord Kr̥ ṣṇa
himself says jñāni tu ātmaiva ēva mē mataṁ; therefore, anahaṅkāraḥ must be
understood properly.
जन्ममृत्र्ुजराव्याचधुःखदोिानुदियनं जन्म च मृत्र्ुश्च जरा च व्याधर्श्च ुःखानन च तेिु जन्माददुःखान्तेिु प्रत्र्ेकं

दोिानुदियनम् । जन्मनन गभयवासर्ोननद्वारननःसरणं दोिः, तस्र् अनुदियनमालोचनम् । तिा मृत्र्ौ दोिानुदियनम् । तिा जरार्ां
प्रज्ञािशक्ततेजोननरोधदोिानुदियनं पररभूतता चेनत । तिा व्याचधिु शिरोरोगाददिु दोिानुदियनम् । तिा ुःखेिु
अध्र्ात्माचधभूताचधदै वननचमिेिु ।
janmamr̥tyujarāvyādhiduḥkhadōṣānudarśanaṁ janma ca mr̥tyuśca jarā ca

vyādhayaśca duḥkhāni ca tēṣu janmādiduḥkhāntēṣu pratyēkaṁ dōṣānudarśanam
janmani garbhavāsayōnidvāraniḥsaraṇaṁ dōṣaḥ, tasya anudarśanamālōcanam |
tathā mr̥tyau dō ṣānudarśanam | tathā jarāyāṁ
prajٌāśaktitējōnirōdhadōṣānudarśanaṁ paribhūtatā cēti | tathā vyādhiṣu

śirōrōgādiṣu dōṣānudarśanam | tathā duḥkhēṣu adhyātmādhi bhūtādhi

daivanimittēṣu |
janma-mr̥ tyu-jarā-vyādhi-duḥkha-dōṣa-anudarśanaṁ; Śaṅkarācārya wants to give

two interpretations with slight difference. It is more grammatical; so dōṣa-anu
darśanaṁ means the drawbacks or defects or disadvantages. Anudarśanaṁ
means seeing; dōṣaḥ -anudarśanaṁ means constantly reflecting over the
problem; problems where; five items janma, mr̥ tyu, jarā, vyādhi, duḥkham, in five
areas you see the different dōṣas; seeing different dōṣas in five areas; five areas
being janma mr̥ tyu jarā vyādhi and duḥkha. Seeing different dōṣas in five areas; it
is the interpretation number one.
In the second interpretation he says duḥkha doṣa-anudarśanaṁ; not different

doṣa; there is only one dōṣaḥ ; what is that; duḥkham-ēva-dōṣaḥ; duḥkha-dōṣaḥ;
there is only one dōṣaḥ ; i.e. misery or pain; therefore you join duḥkha and doṣa
together and this defect is called pain.
And once you take duḥkha-dōṣaḥ in one pain; then how many areas will be left
over; four areas; then janma mr̥ tyu jarā, vyādhi; in four areas you see only one
dōṣa; what is that one dōṣa; duḥkha-dōṣam is one and that dōṣa you see in four
fields. This is the second interpretation. First interpretation is see different doṣas in
five areas. Are you able to see the difference? See different dōṣas in five areas or
see one duḥkha-dōṣam in four areas; janma mr̥ tyu jarā vyādiṣu; caturṣu api ēkaḥ
mukyaḥ-dōṣaḥ vartatē. saḥ dōṣaḥ duḥkha-rūpa dōṣaḥ, caturṣu vartatē. This is two
different interpretations. First interpretation is five areas and different doṣas.
Therefore, he says janma ca, area one [he himself will explain later] mr̥ tyuḥ
maraṇam; jarā old age, vyādhayaḥ diseases and finally duḥkhāni, duḥkha hētuni
various areas of pain. All these five areas tēṣu janmādi duḥkha antēṣu, in all the
five areas, pratyēkaṁ, in each one of them, dōṣa-darśanaṁ; not the same dōṣaḥ
but different dōṣas. Then we may not know how to see the dōṣaḥ. Therefore,
Śaṅkarācārya himself explains how to see dōṣaḥ in each area. He gives a sample

exercise; (model answer paper); based on that you have to do. There is a
commentary on the Gīta; there are several commentaries; one commentary is
called Bhāṣyōtkarṣa Dīpikā; it means a commentary which glorifies the
commentary of Śaṅkarācārya; by comparing Śaṅkarācārya’s commentary with [if
you have to glorify Śaṅkarācārya’s commentary, you should say how it is different
from other commentaries and how glorious it is. So thus it is a comparative study
of Śaṅkarācārya’s commentary with, not other viśiṣṭādvaitam commentaries];
other advaitic commentaries like Madhusudhana, Sreedhara, etc. He calls it
bhāṣya-utkarṣa; utkarṣa means superiority; dīpika, revealer, written by a great
ācārya called Dhanapati Sūriḥ; and when this portion comes he quotes several
slōkās from Viṣṇupurāṇam which describes all the pains of life; from members of
the family and all different animals; when you see it, you feel bad about it. To
develop vairāgyam they talk about all these things. Generally such slōkās I avoid,
because the mind can be disturbed too much; he quotes several slōkās, talking
about problems of our own body, other people, etc. If you want to do homework,
you can read that book. I am not going to do that. You get all kinds of details.
There is another book called Sarva Vēdānta Siddhāntā Sara Sangraḥ; it is supposed
to be written by Ādi Śaṅkarācārya; more than 1000 verses; there also he talks
about all types of pains that are there in life. Generally I don't talk of that; that will
develop hatred towards life; that is also not healthy. If attachment is bad, hatred
also is bad. If you want to taste a little bit, in Vivēkacudamani itself we saw the
example; look at the body, mala-bānḍaṁ; one word I am saying as an example,
body is what; malam means all the excretion; when the excretion is outside you
don't want to look at that; and you want to run away from that; but don't you
remember that you are walking-toilet; because you are carrying that in your
central area; what you don't want to think of talking about or seeing; and this body
which is carrying all refuses, you are scenting; snowing, etc. And further you
decorate the body that carries the filth so much with scents and cosmetics. Śāstra

will talk about each part of the body and what all things are there. That is the
homework done by other ācāryas. Śaṅkarācārya shows a little bit here.
He says janmani, during janma, you are in garbha-vāsa; you have to be in the
garbham of the mother; and which area, a place where mala-mutrādikam are
there; there you have to live for nine to ten months; without any complaint; so
garbha-vāsa and there is no space for stretching your hands and legs; and the
mother eats all kinds of thing and takes all kinds of medicines and all of them you
have to silently suffer; and thereafter what; yōni-dvāra-niḥsaraṇaṁ; coming out of
the womb through a narrow path is again extremely painful; not only for the
mother; mother’s pain people talk about because she can express it; poor baby
cannot talk about it; but the baby; we were all poor babies once upon a time;
therefore, coming out will be mahā painful; these are all what; janma-dōṣaḥ.
Niḥsaraṇaṁ means coming out. Then tathā mr̥ tyau ; maraṇa-kālē, invariably you
are not at home; whether you like it or not; people will rush you to ICU; insert the
ventilator is also; insert all kinds of tubes all over your body; you cannot even
complain; only tears you can shed which indicates the inner condition; therefore
mr̥ tyau; and it is dōṣa-anudarśanaṁ. It means regularly you have to remind then
alone you will understand what is saṁsāra.
Therefore, mr̥ tyau anudarśanaṁ, tathā-jarāyām; jarā means old age; what are the
dōṣas; prajٌña-śakti-tējō-nirōdhaḥ means what; stultification or reduction or
obstruction of prajñā; intelligence [if there is there, if intelligence is there, then
reduction of that]; so nirōdhaḥ means stultification; [you say that I was a gold-
medalist, Svāmiji, now I cannot remember anything] prajñā; then śaktiḥ; it means
the strength to walk, to get-up, to talk, to bathe everything has become a project;
sitting is a project; walking is a project; standing is a project; everything becomes a
project; śakti-nirōdhaḥ; prajñā-nirōdhaḥ. You have to add nirōdhaḥ to everything.
Then tējaḥ-nirōdhaḥ; tējaḥ means indriya-sāmarthyam; the sense-organs’ the
power of functioning; daśa-indriyāṇi; all the ten sense-organs and organs of action
lose the power of functioning. It is called tējō-nirōdhaḥ. And anudarśanaṁ; seeing

them; and paribhūtatā ca; once I lose all these powers I am no more a productive
member; because I have lost all the powers; my productivity goes away and not
only I am no more productive; I become what a liability’; I who was an asset when I
was productive; I myself has becomes a liability and therefore, naturally, all the
others who see me a useless burden how much respect they give; respect comes
down; sometimes it is lack of respect; sometimes it is positive disrespect. What is
the use of you being there? Sometimes a person who has been respected all the
time; when I do not receive the respect, lack of respect itself disturbs. When
sometimes the prārabdha is bad, it is not merely lack of respect; it is positive
disrespect or apamānaḥ. As Śaṅkarācārya says in Bhajagōvindam;
र्ावनद्विोपाजयन सक्तः
स्तावन्न्नज पररवारो रक्तः |
पश्चाज्जीवनत जजयर दे हे
वातां कोऽनप न पृचछनत गेहे || ५ ||
yāvadvittōpārjana saktaḥ
stāvannija parivārō raktaḥ |
paścājjīvati jarjara dēhē
vārtāṁ kō:'pi na pr̥cchati gēhē ||5||
and you are economically productive [at least you receive some interest from your
savings]; economically productive you are, tāvat nija parivārō raktaḥ; [with a little
hope of something being offered in the Will]. If no such facility or advantage is
there; paścājjīvati jarjara dēhē, vārtāṁ kō:'pi na pr̥ cchati gēhē . This condition of
lack of respect or presence of disrespect is called paribhūtatā; paribhūtatā; being
an object of apamānam; insult. So being disrespected and often positively insulted
by others; this is called what; old age; death at least is one moment; whereas old
age is long. And there is a benefit also; what is the benefit; during that time only
spiritual thoughts will gradually come;
कस्त्वं कोऽहं कुत आर्ातः

का मे जननी को मे तातः |
इनत पररभावर् सवयमसारम्

नवश्वं त्र्क्त्वा स्वप्न नवचारम् ||२३||
kastvaṁ kō:'haṁ kuta āyātaḥ

kā mē jananī kō mē tātaḥ |
iti paribhāvaya sarvamasāram
viśvaṁ tyaktvā svapna vicāram ||23||
because fifty years you were active with 3 cell phones; with 3 cell phones, you did
not have time to think of God; in old age I have time only for that because I cannot
even press the cell phone; [no strength in the fingers, for that you require
strength]. Therefore all the time Bhagavān says May you meditate on nitya-anitya-
vastu-vivēkaḥ. At least now, ihamuthrārtha-phala-bhōga-virāgaḥ; old age is ideal
for reflection. If we do not reflect in young-age, Bhagavān compulsorily provides
time for reflection. Therefore old-age is required for spiritual growth. And that is
why generally in vēdānta classes, the average age is above 70. Anyway I am
getting lost in this topic; we will see the rest in the next class.

398 Verses 13.08 and 13.09
Page 318, verse 8 bhāṣyam 3rd paragraph
Verse no.13.08 bhāṣyam continued
जन्मनन गभयवासर्ोननद्वारननःसरणं दोिः, तस्र् अनुदियनमालोचनम् । तिा मृत्र्ौ दोिानुदियनम् । तिा जरार्ां
प्रज्ञािशक्ततेजोननरोधदोिानुदियनं पररभूतता चेनत । तिा व्याचधिु शिरोरोगाददिु दोिानुदियनम् । तिा ुःखेिु
अध्र्ात्माचधभूताचधदै वननचमिेिु ।
janmani garbhavāsayōnidvāraniḥsaraṇaṁ dōṣaḥ, tasya anudarśanamālōcanam |

tathā mr̥tyau dō ṣānudarśanam | tathā jarāyāṁ
prajٌāśaktitējōnirōdhadōṣānudarśanaṁ paribhūtatā cēti | tathā vyādhiṣu
śirōrōgādiṣu dōṣānudarśanam | tathā duḥkhēṣu adhyātmādhi bhūtādhi
daivanimittēṣu |
Lord Kr̥ ṣṇā is enumerating the virtues and since these virtues are very important
for gaining jñānam; Kr̥ ṣṇā calls these virtues as jñānam. And if you want to talk in
Tatva-Bōdha language, all these 20 virtues put together can be called sādhana
catuṣṭaya saṁpatti; both are synonymous.
The relatives will take care of you, otherwise it is a problem. These are all excellent
experience to develop vairāgyam. If it does not produce vairāgyam, that is what is
unfortunate. And in the 8th verse, indriyārthēṣu vairāgyam was pointed out, and as
we saw in the last class, vairāgyam is not only absence-of-rāga, but we should
carefully note, absence-of-dvēṣā also. Towards the body also, I have neither rāga
nor dvēṣā; towards the family also neither rāga nor dvēṣā; towards money also,
neither rāga nor dvēṣā; and ultimately and most importantly my attitude towards
life itself. Life also does not deserve rāga nor dvēṣā. Then what is life if you ask, it is
a means which will be useful in discovering mōkṣa. Since life itself is a means, it
does not deserve dvēṣā because life serves as a means for discovering mōkṣa; life
does not deserve dvēṣā; at the same time, life does not also deserve rāga also

because it is not an end in itself; it is not a sādhyam; it is not a sādhanam.

Therefore it is neither sādhyam nor it is useless, it is a sādhana, use it, discover the
end and go or transcend is the message. And whenever we face the problem of
attachment, then we have to get out of the attachment, the only method to get out
of attachment is seeing the dōṣa. When you are getting attached to the body, think
of old age, think of the diseases, think of the pain, then you would not get
attached. But when you see too many dōṣas you may start hating the body. That is
also not correct. When you hate the body, guṇā anudarśanaṁ; do not see the
dōṣas of the body; whenever hatred comes what should you practice, not dōṣa-
anudarśanaṁ; but guṇā-anudarśanaṁ. What is the guṇā of the body; in this body
alone we can do śravaṇam; mananam; we can gain knowledge; therefore, dēhō
dēvālaya prōktāḥ, it is the temple of God. So what is the formula, whenever there is
rāga, dōṣa-anudarśanaṁ to neutralize, whenever there is dvēṣā; practice guṇā-
anudarśanaṁ. Thus by seeing guṇā and dōṣa avoid rāga also; avoid dvēṣā also .
This line is to avoid attachment . Therefore Kr̥ ṣṇā says dōṣa-anudarśanaṁ. And
dōṣa how many items; five items; each one of them, janma dōṣa-darśanaṁ; mr̥ tyu
dōṣa darśanaṁ; jarā dōṣa-darśanaṁ. Up to this we saw in the last class.
Jarāyāṁ prajñā śakti tējō nirōdhada doṣa-anudarśanaṁ; prajñā means intelligence

becomes weaker and weaker; if there is intelligence, no problem; then śakti; the
very physical strength becomes lesser and lesser to such an extent that even for
walking I need support, for getting up if the neighboring students gives the help, it
would be better; for everything we need support; therefore śakti-nirōdhaḥ; and
tējō-nirōdhaḥ; means indriya sāmarthyam; the power of the sense-organs will
become lesser and lesser; [and for sanskrit students after tējō there must be a
hyphen, the compound continues, tējō-nirōdhada doṣa-anudarśanaṁ] and
paribhūtatā ca; paribhūtatā means what; losing respect. Whatever respect we had
when we were productive and earning, that respect will go away; first it will be lack
of respect, later it will be positive disrespect. Then positive disrespect at different
levels, first at mental-levels and then verbally they will show the disrespect and

thereafter physically also; you keep on asking questions; they would not reply at
all; as though we were non-existent. All these are wonderful experiences to
develop vairāgyam. These are all excellent experiences to develop vairāgyam;
परीक्ष्र् लोकान् कमयचचतान् ब्राह्मणो

ननवेदमार्ान्नास्त्र्कृतः कृतेन ।
तनद्वज्ञानािं स गुरुमेवाभभगचछे त्
सचमत्पाभणः श्रोनत्रर्ं ब्रह्मननष्ठम् ॥ मुडिक १.२.१२॥
parīkṣya lōkān karmacitān brāhmaṇō

nirvēdamāyānnāstyakr̥taḥ kr̥tēna |
tadvijñānārthaṁ sa gurumēvābhigacchēt
samitpāṇiḥ śrōtriyaṁ brahmaniṣṭham || muṇḍaka 1.2.12||
If it does not produce vairāgyam; that is what is unfortunate. The experiences are
not unfortunate; if we refuse to learn; that is more unfortunate. That is why the
first chapter of the Gīta is Arjuna viṣādha-yōgaḥ; we have to go through viṣādha to
develop vairāgyam; and if there are people who develop vairāgyam in this life
without going through any bad experiences; what is the secret; that means they
have finished everything in the last janma itself; he has gone through all of them;
then only tatra taṁ buddhi saṁyōgam; without viṣādha vairāgyam comes.
Normally it would not come. So paribhūtatā means apamānaḥ. Up to this we saw,
the next sentence. Tathā vyādhiṣu dōṣānudarśanam, seeing the disadvantages in
varieties of diseases and what are they; he gives an example; śirōrōgādiṣu; so śirō-
vēdana etc. śirō-vēdana, udara-vēdana; pāda-vēdana; hastha-vēdana; and all of
them; tathā duḥkheṣu. Similarly in painful situations, either at ādhyātmica-level; or
ādibaudika-level or ādidaivika level; nimittēṣu duḥkheṣu dōṣānudarśanam. This is
interpretation No.1. In this interpretation, dōṣa-anudarśanaṁ is the main thing ,
and in five items janma mr̥ tyu jarā vyādhi duḥkha.
Now we are entering the second interpretation; [I think you have forgotten the last
class] there I said instead of dōṣa-anudarśanaṁ; you should see it as duḥkha dōṣa-
anudarśanaṁ; seeing the dōṣa which is nothing but duḥkha; duḥkha-dōṣa you

have to see. Only one dōṣa. In the previous interpretation, different dōṣas in five
items. Now one dōṣa in five items; different dōṣas in five items, seeing one dōṣa;
what is that dōṣa; duḥkha-dōṣa in four items; what are those four; janma, mr̥ tyu,
jarā and vyādhi. That is the second interpretation, which Śaṅkarācārya prefers.
अिवा ुःखान्र्ेव दोिः ुःखदोिः तस्र् जन्माददिु पूवयवत् अनुदियनम् — ुःखं जन्म, ुःखं मृत्र्ुः, ुःखं जरा, ुःखं व्याधर्ः ।
ुःखननचमित्वात् जन्मादर्ः ुःखम्, न पुनः स्वरूपेणैव ुःखचमनत ।
athavā duḥkhānyēva dōṣaḥ duḥkhadōṣaḥ tasya janmādiṣu pūrvavat anudarśanam

— duḥkhaṁ janma, duḥkhaṁ mr̥tyuḥ, duḥkhaṁ jarā, duḥkhaṁ vyādhayaḥ |
duḥkhanimittatvāt janmādayaḥ duḥkhaṁ, na punaḥ svarūpēṇaiva duḥkhamiti |
Athavā to give the second interpretation, duḥkhāni ēva dōṣaḥ, we are talking of
one disadvantage and that is pain; physical, mental and intellectual pain; by
intellectual pain I mean the question “Why Bhagavān is so cruel to me and giving
me so many pain”. When you have a question regarding God’s intention, it is
called intellectual-pain. Whenever question comes, it is the job of the intellect.
Intellect’s-job is to question. Bhagavān gives justice. So thus duḥkhāni; physical-
mental-intellectual-pain alone is called dōṣaḥ; it is equal to duḥkha-dōṣaḥ [for
sanskrit students, Śaṅkarācārya says it is karmadhāraya samāsaḥ; duḥkhāni ēva
dōṣaḥ is equal to duḥkha-dōṣaḥ. Tasya janmādiṣu anudarśanam [Śaṣṭi tatpuruṣa

samāsa] repeatedly seeing the dōṣaḥ of pain; pūrvavat as described in the
previous paragraph; janmādiṣu in four areas namely janma mr̥ tyu jarā and vyādhi.
And how does it happen. Śaṅkarācārya says duḥkhaṁ janma, janma is pain;
duḥkhaṁ mr̥ tyuḥ; maraṇam is pain; duḥkhaṁ jarā, jarā, old age is pain; duḥkhaṁ
vyādhayaḥ, disease is painful. [vyādhi in plural number, because so many
departments are there. And so many doctors are there; poly clinic; and each
doctor 10 people are sitting; but only body, eyes by one person, ears by another,
teeth by another, etc, so many departments are there, therefore Śaṅkarācārya
writes vyādhayaḥ; janma singular number , mr̥ tyuḥ singular number, jarā singular
number, vyādhi mahā plural number.] So vyādhayaḥ ca; duḥkha-nimittatvāt

janmādayaḥ duḥkhaṁ; just a technical point Śaṅkarācārya gives here; when we

say birth is painful; death is painful; he says that it is exactly not true; when you say
birth is pain you should understand it as birth is the cause of pain; pain should be
understood as the cause of pain; it is only hair-splitting argument.
Duḥkhanimittatvāt, since these four items are the cause of pain; janmādayaḥ
duḥkham; that is called pain. After duḥkham semicolon; na punaḥ svarūpēṇa eva
duḥkhaṁ they are not duḥkham by themselves, they are more than cause of
duḥkham; like saying money is joy suppose a person says; if you have to strictly
interpret; money is not joy; money is the source of joy; that is what he means. The
example they give is ghṛtam vai ayuḥ; there is a vēdic statement ghee is longevity;
how should you interpret; ghee itself is not longevity and you have to translate it
as ghee is the cause of longevity. Similarly, duḥkha-hētutvat duḥkham iti lakṣaṇaya
ucyatē.
एवं जन्माददिु ुःखदोिानुदियनात् दे हेद्धन्िर्ाददनविर्भोगेिु वैराग्ज्र्मुपजार्ते । ततः प्रत्र्गात्मनन प्रवृशिः

करणानामात्मदियनार् । एवं ज्ञानहेतुत्वात् ज्ञानमुचर्ते जन्माददुःखदोिानुदियनम् ॥ ८ ॥
ēvaṁ janmādiṣu duḥkhadōṣānudarśanāt dēhēndriyādiviṣayabhōgēṣu

vairāgyamupajāyatē | tataḥ pratyagātmani pravr̥tti ḥ karaṇānāmātmadarśanāya |
ēvaṁ jٌānahētutvāt jٌānamucyatē janmādiduḥkhadōṣānudarśanam
A beautiful aside note Śaṅkarācārya makes; a person may wonder how you can say
seeing the pain in every aspect as a virtue. We talk about the list of spiritual
virtues; and here Kr̥ ṣṇā is asking us to repeatedly think of diseases in the body and
death etc. When you are constantly thinking of painful things; mind will go
through what; disgust and depression. Only mind will be disturbed by that; how
can the disturbance be taken as a virtue? At least if I am seeing the pain once OK;
Lord Kr̥ ṣṇa says anudarśanam; mind takes the form of whatever you think; when
you think of pain everywhere, mind will go through not what; pleasure; but pain
alone. When you think of diseases mind will be disturbed; enjoying a disturbed-
mind [what a language] enjoying a disturbed-mind, how you can call it a virtue. We

are asked to have positive thinking and Lord Kr̥ ṣṇa solidly prescribing what
thinking; negative thinking. Not only Lord Kr̥ ṣṇa prescribes negative thinking and
he is asking you to repeat it also. Not only he is asking to repeat but he also says it
is a virtue. Something is confusing somewhere. Śaṅkarācārya says Lord Kr̥ ṣṇa will
never prescribe something without thinking. Śaṅkarācārya says the purpose is:
this is prescribed whenever we get into attachment. This is prescribed not all the
time; whenever we are attached to anātma; especially the pañca-anātmas, this is
prescribed. Pañca-anātmas are: possession, profession, family, body, and mind
(PPFBM).
When you are getting over attached to pañca-anātma, and because of over
attachment you increase your PORT; because of this attachment; and you are all
the time preoccupied with anātma what will be problem?
बालस्तावत्िीिासक्तः
तरुणस्ताविरुणीसक्तः |
वृिस्तावच्चचन्तासक्तः
परमे ब्रह्मभण कोऽनप न सक्तः ||७||var परे]
bālastāvatkrīḍāsaktaḥ bālastāvatkrīḍāsaktaḥ
taruṇastāvattaruṇīsaktaḥ |
vr̥ddhastāvaccintāsaktaḥ
paramē brahmaṇi kō:'pi na saktaḥ ||7||var parē
The problem with rāga is no time for vēdānta. So when rāga blocks vēdānta, that
becomes a serious problem. At that time; vēdānta has to tell you, what are the
problems with anātma, so that you will use the anātma; you are not obsessed with
anātma. In Vivēkacudamani, Śaṅkarācārya used the word [I asked you to note
that]; viṣaya-anucintā; obsession with anātma is a serious problem; even if that
person attends the classes; he will sit in the class but he will not listen; that is a
serious problem; then, and then alone we will ask that person to meditate on pain.
If he meditates on pain too much; he develops dvēṣa towards the body; then

instead of dōṣa-anudarśanaṁ; he will replace it with the glory of the body and
then balance.
Therefore, dōṣaḥ anudarśanaṁ is a means for vairāgyam; vairāgyam is a means

for withdrawal nivr̥ tti from anātma. When mind withdraws from anātma; that mind
can do sravanam, mananam and nidhidhyāsanam. Therefore, doṣa-darśanaṁ is
conditionally prescribed for over attached; over-obsessed people; if you have a
balanced-mind, repeated doṣa-darśanaṁ is not required. Therefore, Śaṅkarācārya
adds a brilliant note; ēvaṁ, in this manner janmādiṣu-duḥkha-dōṣa-anudarśanāt
by repeated seeing the pain in life, dēha-indriya bhōgēṣu; people are lost in
materialistic society; a consumerist-society only promotes materialistic-pleasures
without asking the question is there a higher goal in life and that sense-pleasure-
obsession will go away. Therefore, dēha physical comfort and physical pleasures
indriyā, sensory pleasures; viṣaya-bhōgēṣu, indriya-viṣaya is together, sense
pleasures, vairāgyam upajāyatē; addiction will go away. Ok if vairāgyam is gone,
what is the advantage, tathāḥ, when there is detachment with regard to sense
pleasures, pratyagātmani-pravr̥ ttiḥ, sense pleasures include even over attachment
to family members like children and grand children; it is very good to love them;
even attachment to them can become an obstacle to vēdānta.
And therefore, tathāḥ; after detachment from those people; not only things, but
people also; pratyagatmani-pravr̥ ttiḥ; that is why the story of Jaḍa-Bharatha, with
all good intention, he renounces everything and goes to forest for practicing
śravaṇam mananam and nidhidhyāsanam; accidentally he sees a deer giving birth
to a baby and the mother-deer dies. Naturally anybody seeing anything-baby is
beautiful; including a monkey; when it is a baby, it is so beautiful; deer is already
beautiful; a baby deer in distress, it becomes dear. Therefore, Jaḍa-Bharatha
renounces everything and starts tending that deer; after sometime, at least he
could have left it in the forest; but having raised the deer; that Bhagavata Purāṅam
brilliantly describes the mind-set of Jaḍa-Bharatha; instead of constantly thinking
of Bhagavān; wherever he goes, it is the dhyānam of that deer. How to dress it;

how to tend it; how to save it; how to feed it; etc.etc. Constantly day-in-and-day-
out; śravaṇam, mananam and nidhidhyāsanam of a deer. In life, any person or any
pet in life can become an object of obsession; that is what Śaṅkarācārya warns:
obsession means śravaṇaṁ simply does not take place; may you have a mature-
mind; take care of things but don't be obsessed; remember everyone belongs to
Bhagavān; I do my contribution; Bhagavān will take care of the family members;
without me how they will fare don't thing; in fact without you they will be better
off. That is the truth. Therefore, they are all happy not because of you, but in spite
of you. Therefore, don't worry too much; that does not mean, I ask you to
renounce. Do what you can and turn towards the class of bhāṣyaṁ. Tataḥ
pratyagātmani pravr̥ tti. That is important.
पराच्चच खानन व्यतृणत् स्वर्म्भू-

स्तस्मात्पराङ् पश्र्नत नान्तरात्मन् ।
कभश्चिीरः प्रत्र्गात्मानमैक्ष-
दावृिचक्षुरमृतत्वचमचछन् ॥ खिो. २.१.१॥
parāñci khāni vyatr̥ṇat svayambhū-

stasmātparāṅpaśyati nāntarātman |
kaściddhīraḥ pratyagātmānamaikṣa-
dāvr̥ttacakṣuramr̥tatvamicchan || kathō 2.1.1||
Very powerful statement. Anyway I got lost in this topic. Let us come back.
Pratyagātmani pravr̥ tti ḥ karaṇānām; all the mind and sense-organs are turned
towards Self-enquiry; Self-enquiry for what purpose? Not permanently enquiring.
Therefore I enjoy enquiry! Enquiry is not an end itself. Do not follow in love with
enquiry; enquiry has to culminate in discovery. Therefore, Ātma-darśanāya, for
discovering the binary-format a person comes to sravanādikam. Therefore, seeing
in the pains in life is also valid. Therefore, vēdānta says pain is also meaningful.
Very important message. Pain is also purposeful; pain is also useful in vairāgyam.

ēvaṁ jñāna-hētutvāt; in this manner thinking of pain being a means of vairāgyam

and enquiry and jñānam; jñānam iti ucyatē, it is said to be jñānam; what is said to
be jñānam; janma adi duḥkha-dōṣānu-darśanaṁ.
The anvaya is; (also the same only – since it is a list, there is no verb in this slōka,
verb will come only in the end) indriyārthēṣu vairāgyam anahaṅkāra ēva ca,
janmamr̥ tyujarāvyādhiduḥkhadōṣānudarśanam (one single compound word).
Verse 13.09
नकचच —
असशक्तरनभभरवङ् गः पुत्रदारगृहाददिु ।
ननत्र्ं च समचचित्वचमष्टाननष्टोपपशििु ॥ गीता १३.०९ ॥
kiñca —
asaktiranabhiṣvaṅgaḥ putradāragr̥hādiṣu |
nityaṁ ca samacittatvamiṣṭāniṣṭōpapattiṣu || Gītā 13.09 ||
Incidentally we can note all these are expansion of sādhana catuṣṭaya saṁpatti;
doṣa-anudarśanam refers to vivēka. And Śaṅkarācārya says dōṣa-anudarśanam
will lead to vairāgyam. In the previous ślōka, the first line talks about vairāgyam of
sādhana catuṣṭaya saṁpatti; the second line talks about vivēka. Vivēka and
vairāgyam have been talked about.
And here asaktir-anabhiṣvaṅgaḥ putra-dāragr̥ hādiṣu; the gist of this virtue is

asaktiḥ almost the repetition of the word vairāgyam in the previous ślōka. But here
Lord Kr̥ ṣṇa repeats to talk about two levels of detachment. And here Lord Kr̥ ṣṇa
admits detachment we can develop with regard to most of the worldly things
which is general detachment. But when it comes to closer things with which we are
living all the time; like our home and especially we have purchased; if you have
rented home means there will not be much attachment; if you have purchased the
house at high cost paying EMI for several years you have got that house or you
yourself have built the house brick-by-brick discussing with the architect regularly;

naturally you will have sentimental-attachment; especially if I are born and

brought up there; it is very difficult to get detachment.
Similarly, the family-members with whom we interact all the time, sharing the
pleasures and pains, benefiting because of their presence; the family mebers etc
also; attachment is very deep therefore, Lord Kr̥ ṣṇa says total detachment is not
possible with regard to these intimate things and beings. This Lord Kr̥ ṣṇa himself
admits. Deeper-attachment because of regular interaction; it is called
abhiṣvaṅgaḥ; it means tīvra-rāgaḥ; if you have to develop total-detachment from
them, only possibility is physically renounce and go away with no more interaction.
Like those people going to Himalayas and there is no cell-phone; no Skype; zoom,
no contact at all; etc.; out of sight; out of mind; and they do not stay in one place
also. As I say, if you sit under the same tree for five days, you will say: This is my
tree; if any other Sannyāsi comes, we will say, go to that tree; therefore mind can
develop attachment even to the tree under which we sit for three days. Therefore,
total renunciation and moving from place to place alone; then also you cannot get
detached from the body; you can renounce the tree; but the body will come along
with you wherever you go. Therefore, there are few things without which total
detachment is impossible. Kr̥ ṣṇā says with regard to them, reduce the attachment.
You cannot eliminate attachment. Therefore, Lord Kr̥ ṣṇa enumerates a few of
them; putra, dāra, gr̥ hādiṣu; putraḥ putri also; the children, dāra means wife; it
means spouse; husband also; gr̥ ham means house etc. and if there is a pet; all of
them avoid over-attachment.
And how do you differentiate attachment and over attachment. That Śaṅkarācārya
says simple attachment is mamakāra; you only claim I am connected to them; that
is simple attachment; it is mamakāra; over-detachment is defined as ahaṁkāra; I
don't look upon them as belonging to me; I look upon them as ‘me-myself. In
English they say “We are two bodies with one soul”. It means ahaṁkāra; I don't
see them as someone different from me; but ‘I am them’ and ‘they are me’.
ahaṁkāra is over-attachment and mamakāra is lesser-attachment.

asaktiranabhiṣvaṅgaḥ putradāragr̥ hādiṣu; then, in the second line Lord Kr̥ ṣṇa
summarises the entire karma-yōga as a virtue. And what is the indication of
karma-yōga; it is very beautiful line and we have to remember this. It is Dayānanda
Svāmiji’s favourite line. What is the direct and simple definition of karma-yōga?
Nityaṁ ca samacittatvam it is enjoying-the balanced mind which will not be much
turbulent with emotions. Emotions are not absent, but the emotions come as a
ripple but they don't come as a tornado or as a tsunami; there are no stormy
emotions but they are only disturbances. In my language FIR reduction; I do not
want to get into that topic. The whole slōka is very beautiful and very very
important.
Now we will go to the bhāṣyaṁ.
असशक्तः सशक्तः सङ् गननचमिेिु नविर्ेिु प्रीनतमात्रम्, तदभावः असशक्तः । अनभभरवङ् गः अभभरवङ् गाभावः । अभभरवङ् गो नाम
आसशक्तनविेि एव अनन्र्ात्मभावनालक्षणः; र्िा अन्र्त्स्मन् सुन्खनन ुःन्खनन वा ‘अहमेव सुखी, ुःखी च, ’ जीवनत मृते वा
‘अहमेव जीवाचम मरररर्ाचम च’ इनत ।
asaktiḥ śaktiḥ saṅganimittēṣu viṣayēṣu prītimātram, tadabhāvaḥ asaktiḥ

anabhiṣvaṅgaḥ abhiṣvaṅgābhāvaḥ | abhiṣvaṅgō nāma āsaktiviśēṣa ēva
ananyātmabhāvanālakṣaṇaḥ; yathā anyasmin sukhini duḥkhini vā ‘ahamēva sukhī,
duḥkhī ca, ’ jīvati mr̥tē vā ‘ahamēva jīvāmi mariṣyāmi ca’ iti
Asaktiḥ is in the mūlam we have to put a dash. First he gives the meaning of śaktiḥ;
śaktiḥ is saṅga-nimittēṣu viṣayēṣu prītimātram, ordinary love or liking; not very
intent; but ordinary or general liking; sāmanya prītiḥ; with regard to what; saṅga-
nimittēṣu with regard to objects which are endearing; so with regard to endearing
objects; how do you define endearing objects; whatever that gives me joy, very
simple, is endearing object or person. And whenever we come across any
endearing object or person; naturally we like that object or person; and we would
love to have their company more often or we would like to possess or interact with
that object more often; that general liking is called śaktiḥ; prīti-mātram; mātram
means general and when that object goes there will be mental disturbance for a
few days; thereafter we will get used to that condition; in fact, we will be better off

also. Therefore, for sometime miss the object or that person. In class also you feel
that for the person sitting near you and enquire with him when he is not seen for
some time. It is called sāmanya prītiḥ iti. I just went to America for babysitting he
says. Very nice. You miss that person and get used to it. This is called sāmanya
prītiḥ. Prīti mātram. Tadabhāvaḥ asaktiḥ, the absence of that general attachment
even general liking is abhāvaḥ; asaktiḥ.
And then anabhiṣvaṅgaḥ is what saktiḥ-viśēṣa; in the last paragraph he said prīti-
mātram; there the word mātram means general. Here he uses the word śakti-
viśēṣaḥ; that means prīti viśēṣaḥ means deeper or very very very deep attachment.
So anabhiṣvaṅgaḥ is equal to abhiṣvaṅga-abhāvaḥ. Then Śaṅkarācārya defines

abhiṣvaṅgāḥ nāma saktiviśēṣaḥ; it means deeper one; that means in the absence
of that, I cannot even imagine living in the world. That is the idea expressed here.
Śaṅkarācārya has defined it beautifully; ananya-ātma-bhāvanā-lakṣaṇaḥ which is in
the form of total identification of the person or object; I am that person. Not
belonging; the word belonging is not there; I am you and you are I. In technical
language one is called saṁsarga yāthaḥ another one is called tādātmyad-yāthaḥ;
and naturally yathā anyasmin-sukhini-duḥkhini vā, when the other person goes
through pain or pleasure; ‘ahamēva sukhī, duḥkhī ca, I myself go through the
same pleasure and pain; with equal intensity; and they say in extreme cases, this
person also develops the symptom of the same disease. Because of identification,
psychological identification this person also gets similar symptoms and all; of
course in extraordinary cases and sukhi duḥkhi ca and then, jīvati mr̥ tē vā , when
the other person is alive I feel alive and when the other person is dead, I feel my
life is over [Sānskrīt students, sati saptami; jīvati sati mr̥ tē sati ‘ahamēva jīvāmi or
ahaṁ ēva mariṣyāmi iti’. And that happens also in life; when a couple has been
together for such a long time; if they are not mature and if they don’t come to
vēdānta and understand the importance of vairāgyam and all that; when one of
them collapses after 60 or 70 years of married life; the shock is so much; generally

the other person will not last long; within a short period may be a week or month;
that person collapses because he does not feel he is alive itself; this person moves
about like a corpse. These are all the result of extreme attachment. Phycological
situations. Therefore, jīvati mr̥ tē vā; whereas vēdānta says
वासांशस जीणायनन र्िा नवहार्

नवानन गृह्णानत नरोऽपराभण ।
तिा िरीराभण नवहार् जीणाय-
न्र्न्र्ानन संर्ानत नवानन दे ही ॥ २-२२॥
vāsāṁsi jīrṇāni yathā vihāya

navāni gr̥hṇāti narō:'parāṇi |
tathā śarīrāṇi vihāya jīrṇā-
nyanyāni saṁyāti navāni dēhī || 2-22||
no two jīvās can be together all the time;
ऋणानुबंध-रूपेण पिु-पत्नी-सुतालर्ाः ।
ऋणक्षर्े क्षर्न्न्त तत्र का पररवेदना ॥ ~ पद्म पुराण
r̥ṇānubaṁdha-rūpēṇa paśu-patnī-sutālayāḥ |
r̥ṇakṣayē kṣayanti tatra kā parivēdanā || ~ padma purāṇa
All jīvās are knocking about, move about and because of prārabdha two jīvās are
briefly together for a few years, thereafter one jīva goes to some lōka and that jīva
goes to another lōka; the previous janma they might not be even human beings;
therefore, several janmas we were in different different places and in one janma a
few years we were together; and we think that is the ultimate truth of the life. We
have to read the purāṇās to understand all these things; they bring in such
situations; as I have said, whenever Bhagavān takes away one member from the
couple; other one should understand Bhagavān has given me, sanyāsa āśrama.
We are supposed to go through 4 āśramas and I have to take deliberately the
āśrama; I am holding it tight without leaving; I don’t take sanyāsa; Bhagavān
wants to give supply sanyāsa-āśrama. Therefore, mourn for few days and

thereafter start śravaṇam mananam and nidhidhyāsanam. As Svāmi

Cinmayānanda beautifully says “Alone to the alone, all alone, is life”; What is
that alone, Brahman, Advaitam Brahma; Alone to the alone, all alone your
spiritual journey, you only have to make; your spouse cannot make the journey for
you. But don’t tell all this to your spouse. Keep this in your mind and live and don’t
tell this to anyone; family life is an opportunity to serve and grow out.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ. ॥

399 Verses 13.09 and 13.10
page 319, verse No.13.09 bhāṣyam 2nd paragraph
Verse No. 9 bashyam continued
अनभभरवङ् गः अभभरवङ् गाभावः । अभभरवङ् गो नाम आसशक्तनविेि एव अनन्र्ात्मभावनालक्षणः; र्िा अन्र्त्स्मन् सुन्खनन
ुःन्खनन वा ‘अहमेव सुखी, ुःखी च, ’ जीवनत मृते वा ‘अहमेव जीवाचम मरररर्ाचम च’ इनत ।
asaktiḥ anabhiṣvaṅgaḥ abhiṣvaṅgābhāvaḥ | abhiṣvaṅgō nāma āsaktiviśēṣa ēva

ananyātmabhāvanālakṣaṇaḥ; yathā anyasmin sukhini duḥkhini vā ‘ahamēva sukhī,
duḥkhī ca, ’ jīvati mr̥tē vā ‘ahamēva jīvāmi mariṣyāmi ca’ iti
Śaṅkarācārya is commenting on the two words asaktiḥ and anabhiṣvaṅgaḥ;

asaktiḥ means absence of śaktiḥ and śaktiḥ means attachment; and
anabhiṣvaṅgaḥ means absence of abhiṣvaṅgaḥ; it also means attachment only;
asaktiḥ means non-attachment; anabhiṣvaṅgaḥ also means non-attachment.
Naturally the question will come; why should Lord Kr̥ ṣṇa repeat the same
expression twice; and therefore, Śaṅkarācārya makes a subtle difference; śaktiḥ
means attachment; abhiṣvaṅgā means deeper attachment; the difference is not in
the meaning; but difference is only in degree or depth because we have got
different degrees of attachment; with regard to external world and people; some
degree attachment; with regard to close people; members of the family and such
possessions we have got a deeper degree of attachment; that is differentiated by
the two words śaktiḥ and abhiṣvaṅgaḥ and absence of them is called asaktiḥ and
anabhiṣvaṅgaḥ.
And the next question is how do you measure the intensity of attachment; for that
Śaṅkarācārya says when you have got mamakāra, it is one degree of attachment
where I see the difference but I am attached but in the case of abhiṣvaṅgaḥ the

adjective abhi indicates a deeper attachment; there is no sense of mamakāra; it

will become ‘me myself ahaṁkāra’; a type of attachment.
Therefore, Śaṅkarācārya points out ananyātma-bhāvanā-lakṣaṇaḥ; ananyātma-

bhāvana means even though the other person is visually-different but
experientially I look upon that person as myself and therefore, there is no
psychological-difference at all and that is experienced in this manner; yathā
anyasmin sukhini duḥkhini vā when the other person goes through pleasures and
pains, I feel I myself am going through them; and I feel the pain as intensely as the
other person or sometimes even more intense. The other person says I am not
suffering that much; but this person thinks you must be suffering; therefore, he
gets more pain. Go through the level of irrational exaggeration. So ‘anyasmin
sukhini duḥkhini vā [sati saptami], ‘ahamēva sukhī, duḥkhī ca’ anyasmin jīvati mr̥ tē
vā, when the other person is alive I feel alive; when the other person is dead, I feel
I am as good as dead and I am a moving dead-body I feel. That indicates the
intense attachment; with regard to intense attachment we can never eliminate
that totally; but in FIR reduction and we can reduce the intensity and have a
mourning period; depending upon the degree of relationship also ~ even in the
State mourning; somebody has seven days, somebody three days, somebody one
day ~ you can extend the mourning period but there is no question of lifelong
mourning; we have to move on; and understanding every jīva has to make his own
or her won journey. Everybody’s prārabdha is different. Each one will have to work
for his/her own spiritual growth. This Śaṅkarācārya says beautifully in
Vivēkacudamani; when a person carries a load on his head or shoulders; his son
can take that load and carry for the father; but when the father is hungry, the son
cannot say I will eat for you also. Imagine the medicine also the son takes for the
sake of the father; both son and father will be in trouble; one for the lack of
medicine and the other one for taking medicine wrongly; certain things only one
can share; when it comes to very very close things; everybody has to carry his own
cross; there is an idiom; thus we have to exhaust our own karma and we have to

go to the next life and our own family members have to go to different places; we
are together because of sat-karma and we are separated because of some other
karma; this is the truth of life we have to remember; remembering this fact alone
can reduce attachment. In Rāmāyaṇa it is said; when the several trees are
uprooted and they are floating in the river, because of the wind, two trees come
together and the very same wind separates these two trees; because of wind
things come together; and they get separated; the wind is called karma; karma
brings the two together and the same wind separates the two. This is the fact of
life; remembering the fact alone will dilute attachment and also the disturbance
caused by attachment. This fact must be learnt when we are together.
When a person wants to study vēdānta, during agony or saṁsāra; you will get only
angry with vēdānta because karma theory etc. when someone is suffering from
bereavement, don’t say all these things that is said now. They will give you one
because when the mind is emotional; mind is not in learning mood. Bhōkta-mind is
not jñātā-mind; therefore, we have to learn these lessons; when things are in good
condition, so that the knowledge will be available when that kind of shocks and
separation comes. As they say trying to dig a well when the house is on fire is
unintelligent; dig the well and keep the fire extinguishers ready; when, when there
is no fire. Similarly when prārabdha is reasonably good and all of them are healthy;
we are all together, leading a happy life; read Gīta and the fire-extinguisher is fixed
in the mind, so that when the time comes you just press and that is sufficient and
that will handle the fire; the emotional-fire. Though I said in the last class, I have
repeated because these are all important.
क्व इनत आह — पुत्रदारगृहाददिु, पुत्रेिु दारेिु गृहेिु आददग्रहणात् अन्र्ेरवनप अत्र्न्तेष्टेिु दासवगायददिु । तचच उभर्ं
ज्ञानाियत्वात् ज्ञानमुचर्ते ।
kva iti āha — putradāragr̥hādiṣu, putrēṣu dārēṣu gr̥hē ṣu ādigrahaṇāt anyēṣvapi

atyantēṣṭēṣu dāsavargādiṣu | tacca ubhayaṁ jñānārthatvāt jñānamucyatē |

So the higher degree of attachment called abhiṣvaṅgaḥ is in which area?

Śaṅkarācārya asks the question kva abhiṣvaṅgaḥ bhavati; for this Lord Kr̥ ṣṇa
himself gives the answer — putra dāra gr̥ hādiṣu, it is in the mūlam; dvanda
samāsa; putrēṣu; towards or with regard to the children and dārēṣu, dāra literally
means wife; it refers to the spouse here; [in Sanskrit dāra is nitya bahuvacanāntaḥ;
even though wife is singular, in Sānskrīt language it is plural; so we should
carefully translate this word; because of the plural number you should not read it
as wives; we should have only one wife; then why plural number; it is sanskrit
grammar, or may be because one wife does the job of many people; therefore,
plural number, positive meaning we can take; dārēṣu; in wife or husband [it is not
like that for ‘husband’] only in the case of wife always the plural number the word
dāra.
Then gr̥ hē ṣu; gr̥ ha means residence or houses; because we have many houses
therefore, gr̥ hēṣu; ādigrahaṇāt etc; means any other thing with which we have
close relationship. Therefore, Śaṅkarācārya says ādigrahaṇāt anyēṣvapi atyanta
iṣṭēṣu; so others with whom are or with what we have deep-attachment.
Śaṅkarācārya gives an example dāsa-vargādiṣu; when they are taking care of the
old age; all the time they are with; it may be attendant or assistants or nurse;
sometimes we get more attached to them than even family members; because
they are all the time with you, therefore Śaṅkarācārya adds dāsa-vargādiṣu;
anything can turn to be an object of deep-attachment; be careful with regard to all
those things.
Ok. Why? Why do we have to be careful? Śaṅkarācārya says tat ubhayaṁ both of
them; both means askatiḥ and anabhiṣvaṅgaḥ; jñānārthatvāt, when rāga-dvēṣa
are more, they occupy our mind. All those objects of attachment and the deeper
attachment occupy our mind and they cause preoccupation. A preoccupied mind is
not available for śravaṇaṁ; a preoccupied mind is not available for mananam; and
above all, with a preoccupied mind you can never do nidhidhyāsanam; you sit
erect and meditate on your family; therefore, āsanam and all will be perfect but

mind does not go to vēdānta; preoccupation is caused by attachment; therefore, it

has to be reduced if you are serious about serious śravaṇam mananam and
nidhidhyāsanam therefore, jñānārthatvāt; since that is jñāna sādhanam; therefore,
jñānam iti ucyatē lakṣaṇaya.
ननत्र्ं च समचचित्वं तुपर्चचिता । क्व? इष्टाननष्टोपपशििु इष्टानामननष्टानां च उपपिर्ः सम्प्राप्तर्ः तासु इष्टाननष्टोपपशििु
ननत्र्मेव तुपर्चचिता । इष्टोपपशििु न हृरर्नत, न कुप्र्नत च अननष्टोपपशििु । तचच एतत् ननत्र्ं समचचित्वं ज्ञानम् ॥ ९ ॥
nityaṁ ca samacittatvaṁ tulyacittatā | kva? iṣṭāniṣṭōpapattiṣu iṣṭānāmaniṣṭānāṁ

ca upapattayaḥ samprāptayaḥ tāsu iṣṭāniṣṭōpapattiṣu nityamēva tulyacittatā |
iṣṭōpapattiṣu na hr̥ ṣyati, na kupyati ca aniṣṭōpapattiṣu | tacca ētat nityaṁ
samacittatvaṁ jٌānam
In the second one-line Lord Kr̥ ṣṇa summarizes the entire 3rd chapter of karma-
yōga; as
मनर् सवायभण कमायभण संन्र्स्र्ाध्र्ात्मचेतसा ।

ननरािीर्नंमयमो भूत्वा र्ुध्र्स्व नवगतज्वरः ॥ ३-३०॥
mayi sarvāṇi karmāṇi saṁnyasyādhyātmacētasā |

nirāśīrnirmamō bhūtvā yudhyasva vigatajvaraḥ || 3-30||
Jvaraḥ means mental feverishness; vigatajvaraḥ means avoid mental feverishness

or mental pangs or mental stress; in positive language sama-cittataḥ enjoy mental
poise and relaxation; which is a very important virtue. That is explained here;
nityaṁ ca; means constantly; if graph is drawn with regard to the mental strain;
the graph should be very much like straight line; violent ups and downs must be
avoided by sheer training. Long-training is required. Therefore, nityaṁ; constant
sama-cittatvaṁ, mental emotional balance; sama-cittatvaṁ is in the mūlam is
equal to tulya-cittatā, balance of mind; kva? when? when everything is fine
everybody will have a balanced mind and a smile all the time. But Lord Kr̥ ṣṇa says
balanced mind during normal time is ok. We have to extend this to unfavorable
situation also; therefore; iṣṭa-aniṣṭa-upapattiṣu, iṣṭam means favorable situations;
favourable people; favourable-object; aniṣṭam means it may be unfavorable-

object; unfavorable-people; or unfavorable-situations (more difficult);

iṣṭānāmaniṣṭānāṁ ca - put a dash - Śaṅkarācārya gives the meaning iṣṭānām,
favorable situations and aniṣṭānām that is dvandva samāsa; ca upapattayaḥ, tat
puruṣa samāsa; upapattayaḥ is in the mūlam is equal to samprāptayaḥ; it means
arrival when they arrive to somebody else we are great philosophers.
And we will tell them life means it will be like this and that only; it is called
parōpadēśe pāṇḍityam; we are great paṇḍitāḥ in quoting Gīta for other people;
can we quote those Gīta to ourselves by standing aloof; we ourselves divide
ourselves into two; one is Gīta-student; and the other is miserable-patient; can I
split myself into two and give an advice to myself; that is called practice of vēdānta;
and therefore, samprāptayaḥ means their arrival for myself; God-forbid! anything
can come for anyone; events are unpredictable. Unpredictable and uncontrollable
because we have got limited powers only. And remember my example: life is
always a bout or a wrestling match with prārabdha; Life is continous wrestling
match with prārabdha and a match in which prārabdha has an advantage and I
have got a disadvantage; what is that; prārabdha can see me and punch me; but I
cannot see prārabdha; therefore, it is invisible or adr̥ ṣṭaṁ. Imagine a wrestling
match, one can see the other wrestler and the other cannot see; what will be the
condition; and then I get this and the person is here and I punch here but that
person is not there and he has gone to the other side; life is an uneven-wrestling-
match with prārabdha and we have to raise our tolerance level.
Raising the tolerance level is the only remedy for countering this uneven wrestling
match with prārabdha; raising the tolerance level is titīkṣā; that is why Lord Kr̥ ṣṇa
advice
मात्रास्पिायस्तु कौन्तेर् िीतोरणसुखुःखदाः ।

आगमापानर्नोऽननत्र्ास्तांत्स्तनतक्षस्व भारत ॥ २-१४॥
mātrāsparśāstu kauntēya śītōṣṇasukhaduḥkhadāḥ |

āgamāpāyinō:'nityāstāṁstitikṣasva bhārata || 2-14||

Events will give you pleasure and pain and nobody can stop; Rāma as avatāra
could not stop; he was a victim of what; a conspiracy done by a Mantarā; Rāma is
an avatāra; avatāram lifestyle could be altered by helper of Kaikēyi; what we come
to know from this is; an avatāram cannot get over what to talk of we the insect-like
people; it is part of our life; the only thing is raise the level of tolerance; tams
titikṣasva bhārata.
Lord Kr̥ ṣṇa further says:
र्ं नह न व्यिर्न्त्र्ेते पुरुिं पुरुिियभ ।

समुःखसुखं धीरं सोऽमृतत्वार् कपपते ॥ २-१५॥
yaṁ hi na vyathayantyētē puruṣaṁ puruṣarṣabha |

samaduḥkhasukhaṁ dhīraṁ sō:'mr̥tatvāya kalpatē || 2-15||
The most important virtue required is tolerance. Equanimity is directly

proportional to tolerance. And therefore, samprāptayaḥ. And tāsu, viṣaya-saptami;
iṣṭāniṣṭōpapattiṣu nityaṁ ēva tulyacittatā; balance-through-tolerance is karma-
yōga.
Samatvam-yōgaḥ-ucyatē is the message from Lord Kr̥ ṣṇa; what do you mean by
balance. And what do you mean by balance? Śaṅkarācārya explains. Samprāptayaḥ
full stop. After tulya-cittatā full stop is better than comma. That means what;
iṣṭōpapattiṣu na hr̥ ṣyati when things are favorable, he does not jump too much
and get carried away by the favorable situations; because favorable-situations also
are temporary; and don’t get carried away; being carried away is called hr̥ ṣaḥ;
when Lord Kr̥ ṣṇa says don’t revel in that; it does not means you should not enjoy
the favorable situations and sit like a maroon and blame Kr̥ ṣṇā and say Kr̥ ṣṇā said
do not enjoy anything; don’t get carried away by that; that is as I give the example
of rash-driving and fast-driving.

Fast driving you go fast but you have got control over the vehicle; in rash-driving
you go so fast you lose control; similarly enjoy life like fast-driving; but don’t get
carried away by that; that is called rash-driving. Therefore enjoy without losing the
balance or getting carried away; that is called na hr̥ ṣyati iṣṭōpapattiṣu;
aniṣṭōpapattiṣu na kupyati ca; when favorable condition goes don’t get na kupyati
don’t get wild also telling all the people you said you will come etc. and now you
have not come; don’t shout at that; saying that I have done so much to you; you
do not have no gratitude; the whole world is ungrateful etc. I have done so much;
but when I want no one is around me; all these problems you must avoid; na
kupyati; because getting help also depends upon prārabdha.
Dasaratha had four children; all gems; the best children you can imagine; but
when Dasaratha died no one was around. This is due to his prārabdha; ‘head-
writing!’; when there is favorable prārabdha, even if I don’t have anyone,
someone will come; when prārabdha is not favorable, even if I have 26 children
and 75 grand-children; at the time of death no one will be there;
अरभक्षतं नतष्ठनत दै वरभक्षतं

सुरभक्षतं दै वहतं नवनश्र्नत।
जीवत्र्नािोऽनप वने नवसर्जंतः
कृतप्रर्त्नोऽनप गृहे नवनश्र्नत॥
— पचचतन्त्रम् – चमत्रभेदः – किामुखम् २०
arakṣitaṁ tiṣṭhati daivarakṣitaṁ

surakṣitaṁ daivahataṁ vinaśyati|
jīvatyanātho’pi vane visarjitaḥ
kṛtaprayatno’pi gṛhe vinaśyati||
— pañcatantram – mitrabhedaḥ – kathāmukham 20
Arakṣita-vasthu also when karma is favorable, daiva-rakṣitaṁ bhavati; surakṣitaṁ-

vasthu also, when prārabdha is not favorable; vinaśyati; when you want help no

one will be around; therefore, don’t worry too much; surrender to the Lord or
surrender to your knowledge.
If you surrender to the Lord you are karma-yōgi; if you surrender to your
knowledge; you are a jñāna-yōgi. Other than bhakti and jñānam, there is no
remedy for the ups and downs of life. Therefore, aniṣṭōpapattiṣu na kupyati; tad ca
tad samatvam; that balance is also; ētat nityaṁ samacittatvaṁ jñānam bhavati;
that is also jñāna-sādhanam.
The anvaya is: the list continues; there is no verb; it is only enumeration of the
virtue. Asaktha; putradāragr̥ hādiṣu anabhiṣvaṅgaḥ, iṣṭāniṣṭōpapattiṣu nityaṁ
samacittatvam ca.
Verse 13.10
नकचच —
मनर् चानन्र्र्ोगेन भशक्तरव्यभभचाररणी ।
नवनवक्तदे िसेनवत्वमरनतजयनसंसदद ॥ १० ॥
kiñca —
mayi cānanyayōgēna bhaktiravyabhicāriṇī |
viviktadēśasēvitvamaratirjanasaṁsadi || 10 ||
The next one Lord Kr̥ ṣṇa summarizes the entire madhyama-ṣaṭkam; 7th chapter to
twelfth chapter, where bhakti is highlighted; that bhakti is talked about here. And
in the 7th chapter four types of bhakti were mentioned. Ārtha, arthārthī, jijñāsu
and jñāni; here Kr̥ ṣṇā is talking about the virtues of a spiritual-seeker; virtues that
should be followed by spiritual-seeker; therefore, Lord Kr̥ ṣṇa does not talk about
ārtha-bhaktās or does not talk about arthārthī-bhaktā and he does not talk about
jñāni-bhaktās; because once one becomes a jñāni, he does not seek anything. Here
Kr̥ ṣṇā is talking about the third-level of jijñāsu-bhakti; the one who wants to use
bhakti not for worldly purposes but the one who wants to use bhakti only for
spiritual-purpose; I should get a guru if I don’t have a guru; if I have a guru I
should get śravaṇaṁ. If I have got guru and śravaṇaṁ; then I should get jñānam;

and niṣṭa; when I practice bhakti, pūjā, japa, ārādhana etc. for guru-prāpti,
śravaṇa-prāpti and jñāna-prāpti; that is called bhaktiḥ. That is said here.
Mayi cā ananyayōgēna-bhaktiḥ and the advantage of this bhakti is I always feel I

have the support of the Lord; even if the whole world deserts me; that inner-
courage is very useful even if the whole world-desert me; deliberately or because
of their helplessness, many people want to help me but they have got some other
engagement; even if nobody is there; I have the backing of the Lord Īśvara; that
courage gives the titīkṣā and therefore, balance of mind also. Bhakti increases the
titīkṣā. And titīkṣā gives the equanimity. Bhakti is feeling the presence of the Lord
in my heart; in the form of iṣṭa-dēvatā and until I discover God as myself. I feel the
presence of the Lord; in the form of iṣṭa-dēvatā in my heart.
And from that iṣṭa-dēvatā, I derive strength and courage and how do you train
yourself; and for that the training-ground is learn to spend some time alone
without external support. And see whether you can derive support from the God. If
all the time we take support from other people; and therefore, we can never
imagine spending time alone at home; for one hour or two hours or for a day; the
moment such a situations comes immediately go to another house or even go for
walking, I take a companion; all the time needing a physical companion around
indicates that I have an external-dependance, which is walking with a walker.
And convert the external-dependance to internal-dependance; how to do that?

Spend some time without any company; first go for walk without any company;
then spend a day without anybody; and go to some place spend a week alone;
learn gradually; live alone; sanyāsa is that training; sarva saṅga parithyāga the
entire sannyāsi life is training to live without any moral or emotional external
dependence. As a vividiṣa-sanyāsī one gathers strength from iṣṭa-dēvatā; as a
vidvat-sanyāsī he gets strength from himself: Ātman ēva ātmana tuṣṭaḥ this
temporary-sanyāsa is vivikta-dēśa-sēvitvam. Svāmi Cinmayānanda used to conduct
sādhana-camps in various places and in some centres what he used to do is; in the

evening he would say: you should go out; especially in Uttarakāsi, Sidbhāri etc.
where nature is so beautiful. You should go for a walk and do the nidhidhyāsanam
of the classes you are attending. Therefore he would insist that we should go for
walk alone. But many people cannot do that; but Svāmiji has insisted. Therefore
what they do you know: they will tell the others, I will meet you there; and walk out
of the camp alone and go ahead and meet with others and there do what: Madras
chitchats, even in Sidbhāri! So vivikta-dēśa-sēvitvam is an opportunity to be
emotionally independent.
It is very important values; dependence on God and dependence on oneself that is

why I have told you the entire spiritual journey is world dependence to God
dependence to self dependence. World means what:
Family-dependence to God-dependence to self-dependence. Here word means

family. Family-dependence is called gṙhasthāsrama; God-dependence is called
vividhiṣā-sanyāsa-āśrama and self-dependence is called vidvat-sanyāsa-āśrama;

this is our journey. This is the gist of this ślōka. Now we will go to the bhāṣyaṁ.
मनर् च ईश्वरे अनन्र्र्ोगेन अपृिक्समाचधना ‘न अन्र्ो भगवतो वासुदेवात् परः अत्स्त, अतः स एव नः गनतः’ इत्र्ेवं ननभश्चता
अव्यभभचाररणी बुद्धिः अनन्र्र्ोगः, तेन भजनं भशक्तः न व्यभभचरणिीला अव्यभभचाररणी । सा च ज्ञानम् ।
mayi ca īśvarē ananyayōgēna apr̥thaksamādhinā ‘na anyō bhagavatō vāsudēvāt

paraḥ asti, ataḥ sā ēva naḥ gatiḥ’ ityēvaṁ niścitā avyabhicāriṇī buddhiḥ
ananyayōgaḥ, tēna bhajanaṁ bhaktiḥ na vyabhicaraṇaśīlā avyabhicāriṇī | sā ca
jٌānam |
Mayi ca īśvarē, mayi is in the mūlam is equal to Īśvara, saguṇa-Īśvara only, iṣṭa-
dēvatā-Īśvara only; it is only in the process of mahā-vākya-śravaṇaṁ, Aham
brahma asmi discovery has not come; therefore, the self that he knows as
ahaṁkāra; depending on miserable people ahaṁkāra he cannot stand; therefore,
you require Īśvara an external support. Therefore, saguṇa-iṣṭa-dēvatā-rūpa-Īśvara;
who is understood as viśva-rūpaḥ. In that Īśvara, ananya-yōgēna, it means whole-
heartedly, hundred-percent not partially; ananya-yōgēna is in the mūlam is equal

to apr̥ thaksamādhinā it is very interesting ; ananya word he translates it as

apr̥ thaksamādhinā it is a difficult word ; yōga means samādhi. Samādhi means
total focus; I depend upon God and God alone; so the sentence is incomplete you
have to supply the word bhaktiḥ and put a full stop. Apr̥ thaksamādhinā bhaktiḥ.
Śaṅkarācārya explains that; bhagavataḥ vāsudēvāt paraḥ anyaḥ nāsti, there is

nothing greater than Bhagavān, worth seeking, worth leaning; for both, as a goal
also Bhagavān is the ultimate; for leaning also Bhagavān is the ultimate;
remember my example: the entire life is a cardboard chair; card-board chair can
be kept for decoration; you cannot sit over that chair; the entire world is a
cardboard chair pleasing; and only sitting worthy of emotional-dependence is God
alone; this a person is aware; God is goal; God is the object of my emotional-
dependance; so Bhagavatāḥ Vāsudēvāt. Vāsudēvāt; Bhagavān is saguṇa-Īśvara-
only in the form of any iṣṭa-dēvatā; anyaḥ is equal to paraḥ na asti. This is the
thought of the bhakta; ataḥ sā ēva naḥ gatiḥ’ and therefore, Bhagavān alone is my
gatiḥ; gatiḥ means both goal and support; both meanings are there for gatiḥ; that
is why in our culture we have got songs and prayers with this meaning; in Tamil:
Nīyē gathi Īśvari; this is a Tamil song that without you I cannot survive; there is
another Bharati song which says:
வீடு மனை ப ோைோல் என்ை,.. சுற்றம் சூழல் ப ோைோல் என்ை vīṭu maṉai pōṉāl
eṉṉa,.. cutṟṟam śuḻal pōṉāl eṉṉa, everything is lost, so what: குறுநனை ப ோதுமடி,
குமரன் குறுநனை ப ோதுமடி. kuṟunakai pōtumaṭi, kumaraṉ kuṟunakai pōtumaṭi. let
everything be lost; the smile of Lord Muruga is sufficient to keep in bliss; my iṣṭa-
dēvatā is Lord Subramanya, the smiling Subramanya is occupying the mind; that
smile will give me enough strength to confront any situation. In Sānskrīt,
Śaṅkarācārya himself who is a greatest Advaitin; he himself written many songs;
gatistvam gatistvam tvamekha bhavāni (Bhavāni aṣtakam); in Hindi also there is a
bhajan: मेिे तो वगरिधि गॊपणल mērē tō Giridhara Gopāla; I think it is a Meera Bhajan; the
only one who belongs to me whom I claim as my own is Giridhara Gopāla; nobody-

else I claim as mine; all these are called ananya-bhaktiḥ, until I discover that Lord is
I-myself. And therefore, avyabhicāriṇī sa ēva no gatiḥ; my hold and support. This is
within inverted commas; ‘na anyō bhagavatō vāsudēvāt paraḥ asti, ataḥ sā ēva
naḥ gatiḥ’. This is the thought of the bhakta; and this must not be a shaky one; at
the crucial time, this is called darkness of the soul and all; the crucial time;
sometimes doubt will come as to whether God is there or not, everyone is
questioning; doubt can come at the time of crisis. That is why scriptural study is
very very important; without scriptural study, faith will always be shaking
therefore, reinforced with jñānam; niścitā-avyabhicāriṇī-bhaktiḥ, hope and
unfailing, unflinching, unwavering buddhiḥ, attitude bhāvana is called
ananyayōgaḥ; unflinching devotion. Tēna bhajanaṁ bhaktiḥ, with this attitude
surrendering to the Lord, seeking the Lord is called bhaktiḥ.
The next word is avyabhicāriṇī; that he explains; na vyabhicaraṇaśīlā; vyabhicāriṇī

means deviating from God and going to any other worldly things; non-deviating
bhakti and this bhakti is also jñānam; jñānam means jñāna sādhanam. This is not
the ultimate bhakti because this is jijñāsu-bhaktiḥ and this is dvaita-bhaktiḥ; it has
to later get converted into advaita-bhaktiḥ.
नवनवक्तदे िसेनवत्वम्, नवनवक्तः स्वभावतः संस्कारेण वा अिुचर्ाददभभः सपयव्याघ्राददभभश्च रनहतः

अरडर्नदीपुशलनदे वगृहाददभभर्वंनवक्तो दे िः, तं सेनवतुं िीलमस्र् इनत नवनवक्तदे िसेवी, तद्भावः नवनवक्तदे िसेनवत्वम् ।
viviktadēśasēvitvam, viviktaḥ svabhāvataḥ saṁskārēṇa vā aśucyādibhiḥ

sarpavyāghrādibhiśca rahitaḥ araṇyanadīpulinadēvagr̥hādibhirviviktō dēśa ḥ, taṁ
sēvituṁ śīlamasya iti viviktadēśasēvī, tadbhāvaḥ viviktadēśasēvitvam |
Viviktadēśasēvitvam is in the mūlam; after that put a dash; he is explaining;

viviktaḥ means secluded; svabhāvataḥ saṁskārēṇa vā, if natural place is available
or you yourself artificially create a set up which is spiritually conducive to stay
alone; a natural or an artificial set up; svabhāvataḥ means natural; saṁskārataḥ
means artificial; rahitaḥ, free from all obstacles like what; aśucyādibhiḥ; aśuci
means dirt; impurities; or sarpavyāghrādibhiḥ, snake, tiger etc.; because a person

may go to the forest far far from the maddening crowd; if there is a tiger-crowd;
i.e., there might be wild animals; clean, safe and spiritually-inspiring; this is better
translation; clean, safe and spiritually-inspiring; your own pūja room is good
enough; suppose a clean-dining room is there; what will happen if you sit there,
even if it is clean and safe, because of the law of association, what thought will
come; masal dōṣa thought only will come. Therefore the room should induce
spiritual thoughts only. Therefore you have photos of mahātmas; God etc. like
what; rahitaḥ means free from; aśucyādibhiḥ sarpavyāghrādibhiḥ; and also which
is (ittam bhāve tritiya) araṇya-nadīpulina-dēvagr̥ hādibhiḥ; araṇyam means a
forest, which is safe; nadīpulina (together you have to read } river-banks, or
dēvagr̥ ham; a temple, not crowded; gr̥ hādibhiḥ viviktaḥ dēśaḥ; secluded, clean,
safe, spiritually inspiring place you can chose; dēśaḥ full stop. Taṁ sēvituṁ
śīlamasya iti viviktadēśasēvī, a person is called viviktadēśasēvī who goes to that
place regularly, often to spend time on vēdāntic teachings. Śīlam, means not
enough that you do it only once in life; it should be a regular practice. Once a
week, once a month, once a year; alone without company and spend a few hours,
days, etc. After 75 years all these will not be possible! How many things are
practical I do not know. Therefore only Śaṅkarācārya says brahmacaryāt ēva
sanyāsa; (after 75 many of these things are impractical). What you can do is at
home when family members are absent, instead of calling them through cell-
phone and do the useless chats; and getting carried away by the
information/news, from the television serials, etc. utilise the opportunities when
you are alone. Take it as a blessing, instead of complaining that I am lonely.
Whenever you feel like complaining that I am lonely, convert that condition into
ALONENESS, viviktadēśasēvitvam.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः

400 Verses 13.10 and 13.11
Page 320 verse No.13.10; bhāṣyam 2nd paragraph.
नवनवक्तदे िसेनवत्वम्, नवनवक्तः स्वभावतः संस्कारेण वा अिुचर्ाददभभः सपयव्याघ्राददभभश्च रनहतः

अरडर्नदीपुशलनदे वगृहाददभभर्वंनवक्तो दे िः, तं सेनवतुं िीलमस्र् इनत नवनवक्तदे िसेवी, तद्भावः नवनवक्तदे िसेनवत्वम् ।
viviktadēśasēvitvam, viviktaḥ svabhāvataḥ saṁskārēṇa vā aśucyādibhiḥ

sarpavyāghrādibhiśca rahitaḥ araṇyanadīpulinadēvagr̥hādibhirviviktō dēśa ḥ, taṁ
sēvituṁ śīlamasya iti viviktadēśasēvī, tadbhāvaḥ viviktadēśasēvitvam |
The list of spiritual-disciplines is given by the Lord in these verses, and in this verse
mayi cānanyayōgēna bhaktiravyabhicāriṇī viviktadēśasēvitvam. Up to this we saw.
Avyabhicāriṇi-bhaktiḥ refers to jijñāsu-bhaktiḥ and viviktadēśasēvitvam is taking to
seclusion once in a while so that one can encourage spiritual thoughts and one can
understand what is saṁsāra. Inability to confront myself is saṁsāra; and generally
to avoid self-confrontation, we take to several escapist routes by engaging in some
activity; by talking to some people or watching TV serials; one method or the
other; we do not want to see our own mind. Being comfortable with our own mind
is mōkṣaḥ. Mind is no more a burden for me. Ignorant-mind will always be a
burden; and a wise-mind alone can confront itself; अिणततस्य मनः भणिः aśāntasya manaḥ
bhāraḥ is the statement.
And therefore Śaṅkarācārya says; we saw in the last class; Viviktadēśasēvitvam put
a dash - is in the mūlam; viviktaḥ means secluded; svabhāvataḥ saṁskārēṇa vā
aśucyādibhiḥ sarpa-vyāghrādibhiśca rahitaḥ. That which is clean and inspiring;
naturally; artificially set up which is spiritually-conducive to stay alone;
Śaṅkarācārya gives an example; araṇya and nadīpulina, these two are natural
spiritually-ennobling places ; dēvagr̥ hādibhiḥ, dēvagr̥ ha is s aṁskārēṇa it is
spiritually inspiring. araṇya-nadīpulina; visvarupa-Īśvara is there ; dēvagr̥ hādi, ēka-
rūpa-Īśvara is there; both are inspiring. Dēvagr̥ hādibhiḥ viviktaḥ dēśaḥ. Thereafter

he comments upon taṁ sēvituṁ śīlamasya; the word sēvi can be used only if a
person regularly takes to such a seclusion; going once in a while will not make him
sēvi. Therefore, Śaṅkarācārya says śīlam yasya [in Sānskrīt grammar that is called
śīla-pratyayaḥ, sēvin that in suffix communicates the idea of habitual visit to such a
place; therefore, sēvituṁ śīlamasya iti viviktadēśasēvī. And tadbhāvaḥ this is an
abstract noun is viviktadēśasēvitvam].
And what is the advantage of going to such a place that he gives in the next
paragraph.
नवनवक्तेिु नह दे िेिु चचिं प्रसीदनत र्तः ततः आत्माददभावना नवनवक्ते उपजार्ते । अतः नवनवक्तदे िसेनवत्वं ज्ञानमुचर्ते ।
viviktēṣu hi dēśēṣu cittaṁ prasīdati yataḥ tataḥ ātmādibhāvanā viviktē upajāyatē |

ataḥ viviktadēśasēvitvaṁ jٌñānamucyatē |
Viviktēṣu hi dēśēṣu in secluded places where there are no people for interaction;
and there are no transactions also involved; cittaṁ-prasīdati; the mind can be
quiet; there is the possibility of quietude; yataḥ because of the withdrawal from
vyavahāra. In my language because of withdrawal from PORT, which is called in
Tatva-bōdha as uparatiḥ; nivr̥ ttiḥ, uparatiḥ, withdrawal, quietude; reduction of
transactions; that is why many people who come for the camp; they always say
whether they understand or class; the skip the class also; but they say they enjoy
because they are away from all the worldly-transactions. We do not want to go to
office; or cook in the house; there is regularly bell ringing and at the appropriate
time food comes; no more hazzles; therefore, naturally the mind seems to enjoy
that; and always coming back to the middle of all activity is a big burden;
therefore, Śaṅkarācārya says when vyavahāra comes down; mental disturbances
also come down; that is called citta prasādaḥ. Cittaṁ prasīdati yataḥ.
And tataḥ when the vyavahāra comes down, there are chances of spiritual
thoughts coming; and if a person is used to sat saṅga; if the person goes for
upanyāsa or satsaṅga there now and then. They will ask a question.

कस्त्वं कोऽहं कुत आर्ातः

का मे जननी को मे तातः |
इनत पररभावर् सवयमसारम्
नवश्वं त्र्क्त्वा स्वप्न नवचारम् ||२३||
kastvaṁ kō:'haṁ kuta āyātaḥ

kā mē jananī kō mē tātaḥ |
iti paribhāvaya sarvamasāram
viśvaṁ tyaktvā svapna vicāram ||23||
Why are you gone; who is your wife; who is your children; where are you going;
and in satsaṅga certain ideas are put in the mind; but normally those thoughts do
not come to the surface of the mind, because worldly-vyavahāras will suppress
those satsaṅga-thoughts received from upanyāsakās. When the vyavahāra comes
down, those satsaṅga-thoughts which are in the unconscious mind may rise and;
मा कुरु धन जन र्ौवन गवं

हरनत ननमेिात्कालः सवयम् |
मार्ामर्चमदमन्खलं नहत्वा var बुध्वा
ब्रह्मपदं त्वं प्रनवि नवददत्वा ||११||
mā kuru dhana jana yauvana garvaṁ
harati nimēṣātkālaḥ sarvam |
māyāmayamidamakhilaṁ hitvā var budhvā
brahmapadaṁ tvaṁ praviśa viditvā ||11||
will come. The entire Bhaja-govindam you read; those inspiring-thoughts will come
to your mind; not that all people get; they may worry also about family problems;
but there is a chance that the sub-conscious spiritual-thought received in satsaṅga
may surface in the mind. Therefore Śaṅkarācārya says ātmādi-bhāvanā; from
where does that come; from satsaṅga whatever thought heard and remain in the
sub-conscious mind; viviktē, when the transactions come down, they get an
opportunity to surface; upajāyatē. And that way you get vairāgyam and more
śravaṇa manana nidhidhyāsanam; interest may come; Ataḥ vivikta-dēśa-sēvitvaṁ

jٌñānamucyatē; since this promotes jñānam; it is named jñānam; as an

exaggeration; figuratively.
अरनतः अरमणं जनसंसदद, जनानां प्राकृतानां संस्कारिून्र्ानाम् अनवनीतानां संसत् समवार्ः जनसंसत्; न संस्कारवतां
नवनीतानां संसत्; तस्र्ाः ज्ञानोपकारकत्वात् । अतः प्राकृतजनसंसदद अरनतः ज्ञानाियत्वात् ज्ञानम् ॥ १० ॥
aratiḥ aramaṇaṁ janasaṁsadi, janānāṁ prākr̥tānāṁ saṁskāraśūnyānām

avinītānāṁ saṁsat samavāyaḥ janasaṁsat; na saṁskāravatāṁ vinītānāṁ saṁsat;
tasyāḥ jñānōpakārakatvāt | ataḥ prākr̥tajanasaṁsadi aratiḥ jñānārthatvāt jñānam
|| 10 ||
The next virtue is aratiḥ jana-saṁsadi; aratiḥ means not reveling in the company of
people; ratiḥ means revellery; aratiḥ means non-revellery; and jana-saṁsadi
means in the company or group of people. Here uses the term jana in the general
terms; Śaṅkarācārya divides the people into two groups; one is prākr̥ ta-janāḥ and
saṁskr̥ ta-janāḥ; prākr̥ ta-janāḥ means materialistic people; artha-kāma-pradhāna
people who consider money and entertainment as the primary purpose of the life;
they are called prākr̥ ta-janāḥ; and second group is saṁskr̥ ta-janāḥ they consider
artha and kāma as subservient to the two higher puruṣārthas dharma and mōkṣa.
Dharma mōkṣa pradhāna people are called saṁskr̥ ta-janāḥ; and when it comes to
saṁskr̥ ta-janāḥ; you should vote for their company; it will come under satsaṅga;
when it comes down to prākr̥ ta-janāḥ you should avoid their company very
carefully because that comes under dussaṅgaḥ; therefore, prākr̥ ta-jana-saṁsad is
dussaṅgaḥ; saṁskr̥ ta-janāḥ-saṅgaḥ is sat-saṅgaḥ.
Śaṅkarācārya divides; satsaṅga must be promoted and dus-saṅgaḥ must be

avoided; in Bhaja Govindam the famous verse
सत्सङ् गत्वे ननस्सङ् गत्वं

ननस्सङ् गत्वे ननमोहत्वम् |
ननमोहत्वे ननश्चलतत्त्वं
ननश्चलतत्त्वे जीवन्मुशक्तः ||९||

satsaṅgatvē nissaṅgatvaṁ
nissaṅgatvē nirmōhatvam |
nirmōhatvē niścalatattvaṁ
niścalatattvē jīvanmuktiḥ ||9||
In Nārada Bhakti Sūtra, there is a sūtra Dussaṅgaḥ sarvadā tyāgyaḥ; and how do
you define dussaṅgaḥ; ārtha-kāma-pradhāna people; therefore, Śaṅkarācārya
makes the difference; aratiḥ is equal to aramaṇaṁ; janasaṁsadi is in the mūlam is
equal to, janānāṁ prākr̥ tānāṁ; that adjective Lord Kr̥ ṣṇa does not give but
Śaṅkarācārya carefully adds; prākr̥ tānāṁ means artha kāma pradhāna
puruṣaṇāṁ; saṁskāra-śūnyānām means dharma-mōkṣa-saṁskāra- śūnyānām.
They don’t know about dharma and mōkṣa; or they know but they are not
interested in them; dharma-mōkṣa-saṁskāra-śūnyānām and therefore, only
avinītānāṁ those who are arrogant; those who do not have humility devotion,
reverence; etc., vinaya-rahitānām-saṁsat [so for Sānskrīt student it is śaṣṭi tat
puruṣa samāsa; jananam saṁsat; janasaṁsat; sakārantaḥ saṁsat śabdaḥ saptami
vibhakthi saṁsadi; saṁsad, saṁsadau, saṁsadaḥ, saṁsadi, saṁsadōḥ; saṁsatsu]
and saṁsay is in the mūlam is equal to samavāyaḥ; samavāyaḥ means company or
assembly or group; is equal to janasaṁsat; na saṁskāravatāṁ vinītānāṁ saṁsat;
when Lord Kr̥ ṣṇa says avoid company of people; Śaṅkarācārya says he only refers
to the company of duṣṭa-janāḥ; but never avoid the company of sat-puruṣaḥ; in
fact there is a very beautiful ślōka
महत् सन्दियने प्राप्ते समस्त ननर्मैरलम् ।
ताळ वृन्दे न ककं कार्यम् संप्राप्ते मलर्ाननले ॥
mahat sandarśanē prāptē samasta niyamairalam |

tāḷa vr̥ndēna kiṁ kāryam saṁprāptē malayānilē ||
suppose at a particular time regularly you do some japa or pārāyaṇam; that is

pārāyaṇam time; and in the village or in that place nearby a mahatma is coming
and giving satsaṅga; it is not a regular event but that day it is happening; now that

is your regular pūjā time or pārāyaṇam time. Naturally the question comes mahā-
puruṣa-saṅga I should vote for or should I vote for that pārāyaṇam or japa what is
the advice given; śāstra says don’t hold on to your regular routine. You can change
the routine to some other time; if no other time is there you can even drop your
regular pūjā; take sat-saṅga because sat-saṅga is hundred times greater than this
particular pūjā; therefore, the ślōka says mahat sandarśanē prāptē; when there is
an occasion of the visit of a mahātma, samasta niyamaiḥ alam; all your regular
religious routine; you can drop at that time; why because tāḷavrindēna kiṁ kāryam
your daily routine is like is artificial fan; it is like that; tāḷa means palm leaf plant
what is the use of miserable tāḷavrindam; samprāptē malaya anilē; when the
gentle breeze from mountain ranges is coming, who will renounce and go for this.
Therefore, when the saṁsat is sat puruṣaḥ don’t quote this ślōka janasaṁsadi and
all and don’t be adamant and decide not to go and say that it is sannyāsi group
and all. Therefore saṁskāravatāṁ vinītānāṁ saṁsat na; here Lord Kr̥ ṣṇa refers to
the assembly of mahatmas.
And when Lord Kr̥ ṣṇa is not saying that why are you adding this differentiation if
you ask, Śaṅkarācārya says you should know the spirit behind the advice; advice is
whatever promotes jñānam must be taken to; whatever is obstacle to jñānam
should be avoided. The assembly of mahā puruṣa promotes jñānaṁ or obstructs
jñānam; it promotes jñānam; the assembly of materialistic people will never
promote jñānam; therefore, you should take the spirit, not the letter here; why;
tasyāḥ jñānōpakārakatvāt; tasyāḥ means saṁskr̥ ta jana saṁsadaḥ [saṁsad is
strilinga padam, therefore, tasyāḥ saṁskr̥ ta jana saṁsadaḥ; the assembly of
mahatmas or even dhārmika puruṣas is jñāna upakārakam is conducive to jñānaṁ.
After jñānōpakārakatvāt full stop. Ataḥ, therefore, prākr̥ tajanasaṁsadi aratiḥ
avoidance of revelry in the company of materialistic people; why because
jñānārthatvāt jñānam that avoidance of dussaṅga also will promote jñānam.

The anvaya is: mayi ānanyayōgēna avyabhicāriṇī bhakti, viviktadēśa sēvitvam,

janasaṁsadi arati ca. [Here also the list continues. Verb is not there; we have to
add the verb in the next ślōka].
Verse No.13.11
नकचच —
अध्र्ात्मज्ञानननत्र्त्वं तत्त्वज्ञानाियदियनम् ।
एतज्ज्ञानचमनत प्रोक्तमज्ञानं र्दतोऽन्र्िा ॥ गीता १३.११ ॥
kiñca —
adhyātmajñānanityatvaṁ tattvajñānārthadarśanam |
ētajjñānamiti prōktamajñānaṁ yadatō:'nyathā || Gīta 13.11 ||
So the list of virtues given in this ślōka is the most important one; because in the
previous slōkās all the moral values have been enumerated; like humility
compassion; cleanliness etc. from the previous slōkās have talked about karma-
yōga; and it has talked about bhakti or Īśvara-pūja also; but in all these virtues
vēdānta-vicāra has not been mentioned at all. And in the following ślōka, Lord
Kr̥ ṣṇa includes vēdānta-vicāra also; as one of the virtues with mōkṣa as the goal;
merely following virtues and karma-yōga and pūja will not lead to liberation.
Vēdānta-vicāra is important; Lord Kr̥ ṣṇa makes very very clear in this ślōka;
adhyātma jñāna nityatvaṁ means; consistent and systematic study of vēdāntic-
scriptures for a length of time under the guidance of a competent ācārya also is a
list of moral virtues if mōkṣa is the goal. Therefore, ādhyātma-jñāna-nityatva-vicāra
and tatva-jñānārtha-darśanaṁ the value of vicāra you will know only when you
know the value of jñānam. And the value of jñānam; you will know only when you
know the value of mōkṣa. And only if you have mumukṣutvam you are a mumukṣu
you will know the value of mōkṣa; only if you know the value of mōkṣa, you will
know the value of jñānam; and only if you know the value of jñānam, you will know
the value of vicāra. And therefore, mumukṣutvam is important; vicāra is also

important. Therefore, vicāra and mumukṣutvam are the most important capping
virtues.
And the more intense the mumukṣutvam is, the more intense my seeking will be. If
I am thirsty a little bit, I will look for some water around and if it is not there; ok
after sometime we will look for water; suppose I am thirsty and thirsty, hours are
gone even days are gone; then I will drop all other pursuits and there is only one
pursuit and that will be mōkṣa. Therefore, mandha-mumukṣutvam Śaṅkarācārya
says in Vivēkacudamani:
वैराग्ज्र्ं च मुमुक्षुत्वं तीव्रं र्स्र् तु नवद्यते |

तत्स्मन्नेवाियवन्तः स्र्ुः फलवन्तः िमादर्ः | |२९|
vairāgyaṁ ca mumukṣutvaṁ tīvraṁ yasya tu vidyatē |

tasminnēvārthavantaḥ syuḥ phalavantaḥ śamādayaḥ || 29|
all the other virtues will culminate in jñānam; only when these two virtues of
vairāgyam and mumukṣutvam have become tīvraṁ.
Spiritual hunger must be intense. That is indicated here; and Lord Kr̥ ṣṇa concludes
that topic in the second line; ētad jñānam iti prōktam; the list of virtues itself is not
knowledge. But figuratively we call it knowledge; because it promotes jñānam; it is
conducive to jñānam. And if this list of virtues is called jñānam, the opposite of
them naturally will be figuratively called what; ajñānam.
Therefore, yad ataḥ anyathā; all the opposite traits are called figuratively, not
actually; it is called ajñānam. This is the gist of this ślōka. We will now go the
bhāṣyam.
अध्र्ात्मज्ञानननत्र्त्वम् आत्माददनविर्ं ज्ञानम् अध्र्ात्मज्ञानम्, तत्स्मन् ननत्र्भावः ननत्र्त्वम् । अमाननत्वादीनां ज्ञानसाधनानां

भावनापररपाकननचमिं तत्त्वज्ञानम्, तस्र् अियः मोक्षः संसारोपरमः; तस्र् आलोचनं तत्त्वज्ञानाियदियनम्; तत्त्वज्ञानफलालोचने नह
तत्साधनानुष्ठाने प्रवृशिः स्र्ाददनत ।
adhyātmajñānanityatvam ātmādiviṣayaṁ jñānam adhyātmajñānam, tasmin

nityabhāvaḥ nityatvam | amānitvādīnāṁ jñānasādhanānāṁ

bhāvanāparipākanimittaṁ tattvajñānam, tasya arthaḥ mōkṣaḥ saṁsārōparamaḥ;

tasya ālōcanaṁ tattvajñānārthadarśanam; tattvajñānaphalālōcanē hi
tatsādhanānuṣṭhānē pravr̥ttiḥ syāditi |
Adhyātma-jٌñāna-nityatvam is in the mūlam; we have to put an en dash; the first

part is adhyātma-jñānam; that Śaṅkarācārya comments as ātmādi-viṣayaṁ,
ātmānam adi adhyātmam is equal to adhyātmam [avyayi-bhāva samāsaḥ]; ātmādi
viṣayaṁ that is spiritual; jٌñānam, knowledge; it is called adhyātma-jñānam. What is
adhyātma-jñānam; spiritual knowledge is called adhyātma-jñānam; what do you
mean by spiritual knowledge; the knowledge of Ātma etc. Etc, means jīvātma,
Paramātma, anātma. This knowledge regarding jīvātma, Paramātma and anātma;
you start with the triangle; jīvātma is called jīvā; Paramātma is called Īśvara;
anātma is called jagat. Jīva-jagat-Īśvara is the triangle we call it jīvātma-
Paramātma-anātma. You start with three and then make it into two; it is by mahā-
vākyam you understand; jīvātma and Paramātma are essentially ēkātma-
caitanyam only.
Jīvātma is called enclosed-caitanyam; Paramātma is also caitanyam unenclosed-

caitanyam; enclosed-unenclosed-caitanyam are like gaṭakāśa and mahākāśa;
therefore, we combine and make it ēkātma; three has become now two; they are
ēkātma and anātma. Anātmā means jaḍa-prapañca.
And what is the next step; this anātma also must be resolved into Ātma by
understanding that anātma is Ātma-kāryam; Ātma-kāryatvād nāma-rūpaṁ, nāma-
rūpatvād, Ātma-abinnam; anātma is kāryam; kāryam is nāma-rūpa; nāma-rūpa
does not have a separate existence; remember Taittirīyōpaniṣat, anātma-niścayaḥ,
kōśatva-niścayaḥ; kāryatva-niscayaḥ, nāma-rūpatva-niścayaḥ, nityatma-niścayaḥ
then pravilāpanam. Thus anātma is also resolved into Ātma. This particular
knowledge is jīvātma and Paramātma are one; anātma is mithya; this is called
adhyātma-jñānam; to put in another language brahma sathyam jagan mithya jīvō
brahmaiva nāparaḥ. Or put it in another language coming from triangular-format

to binary-format is adhyātma-jñānam. What is triangular-format? So many days it

has not come, so I am trying to revise myself; I am victimized-jīvā; world is
victimiser; and Īśvara is the saviour; and therefore, regularly I will get victimised by
the events of the world; and regularly I have to run to the God with the SOS
pahimām rakṣamām; this particular condition is called saṁsāra-bhāvana; I am
victimised and world is victimiser and God is the saviour; this is called triangular-
format.
And what is the binary-format. There are no three things at all; I-the-observer
Consciousness-sathyam is there; the observed-world including the body-mind-
sense-complex mithya is there; sathyam and mithya only these two are there; and
I-the-sathyam are never victimised-one; and anātma, the mithya can never
victimise me, because mithya can never victimise or affect the sathyam.
And since I am never victimised, who is the saviour? What a question; since I am
never-victimised, who is the savior if you ask; why do I require a saviour; the
victimised requires a saviour; the non-victimised-I,
अहमन्नमहमन्नमहमन्नम् ।
अहमन्नादोऽ३हमन्नादोऽ३अहमन्नादः ।
अह‡श्लोककृदह‡श्लोककृदह‡श्लोककृत् ।
अहमत्स्म प्रिमजा ऋता३स्र् ।
पूवं दे वेभ्र्ोऽमृतस्र् ना३भाइ ।
र्ो मा ददानत स इदे व मा३अऽवाः ।
अहमन्नमन्नमदन्तमा३भद्म ।
अहं नवश्वं भुवनमभ्र्भवा३म् ।
सुवनय ज्र्ोतीः । र् एवं वेद । तृतीर्ा भृगुवपली १०.६॥
ahamannamahamannamahamannam |
ahamannādō:'3hamannādō:'3ahamannādaḥ |
aha‡ślōkakr̥daha‡ślōkakr̥daha‡ślōkakr̥t |
ahamasmi prathamajā r̥tā3sya |
pūrvaṁ dēvēbhyō:'mr̥tasya nā3bhāi |
yō mā dadāti sa idēva mā3a:'vāḥ |

ahamannamannamadantamā3dmi |
ahaṁ viśvaṁ bhuvanamabhyabhavā3m |
suvarna jyōtīḥ | ya ēvaṁ vēda | tr̥tīyā bhr̥guvallī 10.6||
मय्र्ेव सकलं जातं मनर् सवं प्रनतचष्ठतम् ।

मनर् सवं लर्ं र्ानत तद् ब्रह्म अद्वर्मस्म्र्हम् ॥
- कैवपर्ोपननित्
mayyēva sakalaṁ jātaṁ mayi sarvaṁ pratiṣṭhitam |
mayi sarvaṁ layaṁ yāti tad brahma advayamasmyaham ||
- kaivalyōpaniṣat
Once I know that, dropping the victimized-bhāvana is saṁsāra-nivr̥ ttiḥ. And that is
possible only by adhyātma-jñānam. Then tasmin, in this particular knowledge,
nitya-bhāvaḥ one has to remember for a long time; why one should remember for
a long time, because jīva-bhāva I have entertained for such a long time; that even
after gaining knowledge, jīva-bhāva will go away; but jīva-bhāva-vāsana or the
habit or the viparīta-bhāvana never goes away. Therefore, by remaining in
nidhidhyāsanam I have to gradually do [remembering Sunday Vivēkacudamani]
jīva bhāva durbali-karaṇam brahma-bhāva-prabalikarañam, gradual weakening of
jīva bhāva and gradual strengthening of brahma bhāva is nidhidhyāsanam; it
requires a very very long time. In fact, it is a lifelong practice. Therefore, Lord Kr̥ ṣṇa
says nityatvam; once a week is not enough; you may do once a week śravaṇaṁ is
OK; but on other days in the form of mananam and nidhidhyāsanam, we should be
in vēdānta. Out of touch with vēdānta, triangular-format is waiting to enter into
the heart. Therefore, nitya-bhāvaḥ constant continuation of that is called
adhyātma-jñāna- nityatvam. In fact this is considered sākṣāt-kāraṇam for mōkṣa;
all the previous ones are only indirect means; sahakāri-kāraṇam; or parampara-
sādhanam; adhyātma-jñāna nityatvam alone is sākṣāt sādhanam;
Again to remember Vivēkacudāmaṇi;
पथ्र्मौिधसेवा च निर्ते र्ेन रोनगणा |

आरोग्ज्र्शसद्धिदृय ष्टाऽस्र् नान्र्ानुचष्ठतकमयणा ||५३||
pathyamauṣadhasēvā ca kriyatē yēna rōgiṇā |

ārōgyasiddhirdr̥ṣṭā:'sya nānyānuṣṭhitakarmaṇā ||53||
if a chronic-disease has to go away; two things are important; one is auṣadam, the
medicine which alone removes the disease; and then along with that, the doctor
will prescribe certain pathyams also; do and don’ts also, which is important; both
of them are important; one takes medicine, but does not follow the various
disciplines; one side insulin, the other side Tirupati Laddu football size; therefore
you have to follow the pathyam, [if you do not follow the pathyam, you are called
paithyam - ன த்தியம் - mad person] pathyam is also important, medicine is also
important; one person takes medicine and no pathyam; another person follows
pathyam but never takes medicine then also it is useless; adhyātma- jñānam is
auṣadam; and all the others are important pathyams.
And then the last one is tattva-jñāna-ārtha-darśanaṁ; amānitvādīnāṁ jñāna

sādhanānāṁ bhāvanā-paripāka-nimittaṁ tattva-jٌñānam; so bhāvana paripāka
means a pursuits of these twenty virtues; pathyam and auṣadam they are called
jñāna-sādhanas; jñāna-sādhanas means sākṣāt and parampara-sādhanānām;
which includes vicāra and virtues; beginning with what; amānitvādīnāṁ; when the
vicāra and virtues; bhāvana, bhāvana means continuous mental-engagement; not
physically sitting in the class; physical presence is required but active-mental-
participation; bhāvana means active-mental-participation; when it goes on for
several months and years, as you yourself will observe, you have been listening to
the same ideas; same ideas you hear; but you yourself will feel that later classes
the impact for the same statement is more. This is called bhāvana-paripākaḥ; the
ripening of these spiritual-activities take place.
What is the spiritual-activity; the constant-active-mental-engagement in these

twenty virtues; virtues are also important; śravaṇaṁ, vicāra also are important;
both should be practiced; the knowledge does not suddenly happen in a flash.
Ātma-jñānam never happens in a flash; the teacher goes on saying, you are the
truth to you; you are the truth; I am the truth message is received in the first class

itself; I am the truth message is never new; but when I receive the message I am
the truth, initially it is only a statement; it does not have much meaning and
purpose. And I go on listening ‘I am the truth I am the truth’; gradually ‘I think
perhaps it may be a fact; it seems to be a fact’; and gradually that statement
becomes more and more meaningful; knowledge is never a flashy-event; it is a
growing-clarity.
And I give the example on a paurnami-day in the evening in the sky you will see
the moon; and the moon will have brightness also; but the brightness is not that
intense. And you keep on watching the moon, as even the sunlight recedes, the
moonlight becomes brighter and brighter; and you go on a paurnami-night in the
middle you come out; you need not look for the moonlight; everywhere the
moonlight is there. Now evening six p.m. you saw and twelve midnight you see; as
the moonlight increase or not; what reply you will give; if you ask; there is problem
if you say yes or no. You know what is the answer the moonlight has seemingly
increased; the amount of light on the moon is the same at six pm and twelve
midnight; during six pm the other one was there; therefore, I did not feel full
impact; that other one was what; obstacle for that; when the obstacle receded,
then the moonlight seemingly becomes brighter. Similarly obstacles are doubts
pramāṇa-asambhāvana, pramēya-asambhavana, viparīta-bhāvana; whether
vēdānta teaches viśiṣṭādvaitam, dvaitaṁ or advaitam; there is only one
fundamental doubt; each one is found to be true when I listen to it; then I have a
feeling that all the three are correct or all the three are partially correct. If I am not
very clear about the bottom line of vēdānta message itself; prasthāna-thraya
sāraṁ I have got doubt, intellectual-obstacles; it is called interpretational-obstacle.
Pramāṇa-asambhāvana is called interpretational-doubt; pramēya-asambhāvana is
logical doubt; I may doubt regarding interpretation because three acāryas have
interpretted in three different ways; and all the acāryas are equally great; and
therefore, I am not very sure; which is the right one. This is called interpretational-
doubt; and the next one is logical-doubt and the last one is I am clear but my jīva-

bhāva-vāsanas are stronger that is called viparīta-bhāvana; these three obstacles

do not help me claim I am the truth of jīva- jagat and Īśvara. I should tell quietly
sitting in a room; and make the statement and it must come from the innermost
heart; what is that; that I am the truth of vyavahārika-jīvā; vyavahārika-jagat; and
vyavahārika-Īśvara; for the vyavahārika triangle, I am the truth; I should be able to
say and therefore, it is a gradual process. The message is received but the
obstacles are gradually receding; between six pm and twelve midnight, it is not
that from sudden dullness to sudden brightness; if you take a chart from six pm to
7 pm, the light is slightly higher; at 8 pm it is still higher; so the brightness
increases and twelve midnight it is very bright. Similarly as you keep on studying,
the knowledge has a growing clarity; there is no question of sudden, mystic-
extraordinary-experience called brahma-Ātma-aikya-jñānam; we don’t accept that;
what is the pramāṇam for that; bhāvana paripāka nimittam; it is growing-clarity
born out of constant engagement and active-engagement; in the mental activity;
in the field of twenty virtues; it is called tattva-jñānam.
The next word is tasya arthaḥ; here the word tasya means tattva-jñānasya; and the
word arthaḥ means prayōjanam; the word arthaḥ has several meaning; one
meaning of the word arthaḥ is meaning; meaning is also called arthaḥ; benefit is
also called arthaḥ; in this context arthaḥ means prayōjanam, benefit and what is
jñānasya-prayōjanam; mōkṣaḥ and what is mōkṣaḥ; it is saṁsāra-uparamaḥ.
What is saṁsāra-uparamaḥ; the triangular-format gradually comes down; to use

my language, triangular-format also does not go away from us suddenly; it will
come and go; therefore, I use a new expression ‘FIR-reduction with regard to
triangular-format’. Previously I come to binary-format; now and then come to
triangular-format; frequency comes down; and intensity comes down; pahimām-
rakṣamām intensity comes down; and recovery period, even if I briefly enter; I
come back to binary-format. And therefore, ‘FIR-reduction with regard to the entry
into in triangular-format’ is called saṁsāra-uparama. Tasya ālōcanaṁ, tattva-
jñٌānārtha-darśanaṁ; this benefit you must constantly think of. Darśanaṁ means

constant-thinking of this benefit because that is the carrot which inspires you to
attend the classes. So this benefit you should remember all the time; the more you
think of the benefit, the more serious you are with regard to the sādhana. After
that full stop. Then Śaṅkarācārya gives the benefit of that; tattva-jñāna-
phalālōcanē hi; only if you remember the mōkṣa phalam, that means only if you
become a tīvra-mumukṣu only when your spiritual-hunger is intense; tat-sādhana-
anuṣṭhānē, then the search for mōkṣa. A hungry person will intensely endeavor or
take steps to get food; that is the idea; tat sādhana- anuṣṭhānē in the pursuit of
this amānitvādi virtues pravr̥ ttiḥ syād; the commitment will be serious. This can be
put in simple language as tīvra-mumukṣutvam or tīvra-jijñāsutvam to gain the
ultimate goal of mōkṣa or liberation. More in the next class.

401 Verses 13.11 and 13.12
Page 321 second paragraph from the top
Verse No.13.11 bhāṣyam continued
अमाननत्वादीनां ज्ञानसाधनानां भावनापररपाकननचमिं तत्त्वज्ञानम्, तस्र् अियः मोक्षः संसारोपरमः; तस्र् आलोचनं
तत्त्वज्ञानाियदियनम्; तत्त्वज्ञानफलालोचने नह तत्साधनानुष्ठाने प्रवृशिः स्र्ाददनत ।
amānitvādīnāṁ jٌāna sādhananāṁ bhāvana paripākanimittaṁ tattva jٌānam, tasya

arthaḥ mōkṣaḥ saṁsārōparamaḥ; tasya ālōcanaṁ tattva jٌānārthadarśanam; tattva
jٌāna phalā lōcanē hi tat sādhananuṣṭhānē pravr̥ttiḥ syāditi |
The list of the disciplines required for gaining jñānam and mōkṣa is being
completed in this eleventh ślōka; adhyātma-jñāna-nityatvam tattva-jñānartha
darśanaṁ. Tattva-jñānam is Ahaṁ-brahma-asmi-jñānam; and tasya-arthah means
the benefit of that knowledge and the benefit being mōkṣa.
That jñānam gives mōkṣa; that jñānam alone gives mōkṣa; and mōkṣa is the
primary purpose of our life; all these three must be remembered all the time.
Mōkṣa is the primary goal; that can be gained through jñānam; and through
jñānam only. If this is very clear, the commitment and sincerity for jñānam will
increase at that time only. Therefore, Śaṅkarācārya mentions tattva-jñāna phala
ālōcanē hi, only when you dwell upon this fact, tat sādhana anuṣṭhānē; for gaining
jñānaṁ, whatever sādhanas are to be done; pravr̥ ttiḥ syād, committed pursuit will
be there; otherwise it will be taken casually, without full heart; and therefore, Lord
Kr̥ ṣṇa includes that also; in our language we can call it tīvra-mumukṣutvam or
tīvra-jijñāsutvam is the value. Up to this we saw in the last class.
एतत् अमाननत्वाददतत्त्वज्ञानाियदियनान्तमुक्तं ज्ञानम् इनत प्रोक्तं ज्ञानाियत्वात् । अज्ञानं र्त् अतः अस्मात् र्िोक्तात् अन्र्िा
नवपर्यर्ेण । माननत्वं दच्म्भत्वं कहंसा अक्षान्न्तः अनाजयवम् इत्र्ादद अज्ञानं नवज्ञेर्ं पररहरणार्, संसारप्रवृशिकारणत्वात् इनत ॥ ११
॥

ētat amānitvāditattvajñānārthadarśanāntamuktaṁ jñānam iti prōktaṁ

jñānārthatvāt | ajñānaṁ yat ataḥ asmāt yathōktāt anyathā viparyayēṇa | mānitvaṁ
dambhitvaṁ hiṁsā akṣāntiḥ anārjavam ityādi ajñānaṁ vijñēyaṁ pariharaṇāya,
saṁsārapravr̥ttikāraṇatvāt iti || 11 ||
Now Śaṅkarācārya goes to the second line of the ślōka; ētat jñānam; ētat means
this, the meaning of ‘this’ he gives; tattva-jñānārtha-darśana-antam; beginning
from amānitvam up to tattva-jñānārtha-darśanaṁ; a group of 20 virtues; here ētat
refers to a group of twenty virtues, uktaṁ, which have been enumerated in these
five slōkās; Jñānam iti prōktaṁ is figuratively said; this is really not jñānam; but
only we call it figuratively-jñānam; why we call so; because jñānārthatvāt, even
though itself it is not a knowledge; it will lead to knowledge; therefore, it is called
jñānam. So jñāna-prayōjanatvāt.
Then Lord Kr̥ ṣṇa says opposite of these twenty disciplines we can make another
group of twenty-items consisting of the opposite of each one of them; and this
group of twenty will be called ajñānam naturally.
Therefore, Lord Kr̥ ṣṇa says ajñānam; ajñānam in figurative-sense; not actual
ajñānam; the word ajñānam also is used figuratively; yat ataḥ anyathā; which is
anyathā, anyathā is in the mūlam is equal to viparyayēṇa; viparyayēṇa means
opposite of. So whatever is the opposite; ok; opposite of what; ataḥ; ataḥ is in the
mūlam; is equal to asmāt yathōktāt; opposite of this group twenty virtues which
have been mentioned until now; whatever twenty virtues have been mentioned so
far, the opposite of those twenty virtues, viparyayēṇa bhāvati. After viparyayēṇa
full stop. Bhāvati to be supplied, viparyayēṇa bhāvati. Tat ajñānam. [Sānskrīt
students should note yat ataḥ asmāt yathōktāt anyathā viparyayēṇa bhāvati, tat
ajñānam bhavati. Put a tat in front and after ajñānam put a bhāvati and you have
to reverse the sentence].

And how do you find the opposite of these twenty; he says wherever आ ( ah) is
there; the remove the ah; you will get opposite; wherever आ ( ah) is not there you
add ah you will get the opposite.
Mānitvam opposite is amānitvam; adaṁbitvam opposite daṁbitvam; kṣāntiḥ

opposite is akṣāntiḥ; ārjavam; what is the opposite; [now you are in trouble, you
should not remove आ and say javam; only short अ can be removed - long आ cannot
be removed; then what should you do, you have to add another आ, instead of आ
ah, अन् an should be added and then it will read as anārjavam; like that you should
get the opposite twenty words. Therefore, Śaṅkarācārya gives a sample mānitvaṁ
dambhitvaṁ hiṁsā akṣāntiḥ; manitvam means pride or vanity; dambhitvaṁ
means pomp and show; hiṁsā means violence; akṣāntiḥ means impatience or
intolerance; anārjavam (he himself has given) means double-personality;
cunningness manipulation etc. means anārjavam. ityādi the rest is homework
given by Śaṅkarācārya; assuming that we have time at home. Poor Śaṅkarācārya
does not know that we do not have time for any home work at home.
This ajñānam, vijñēyam just as virtues are to be known; these weaknesses or

negative traits also must be carefully studied and thoroughly understood;
vijñēyam ēva why should we understand them; virtues are to be understood; why
should we learn negative virtues.
Śaṅkarācārya says pariharaṇāya, so that you can avoid them as even they rise
instinctively; instinctive-negative traits are there; vāsana-based-negative-traits are
there; ignorance-based-negative-traits are there; any one of them can prop at any
time even without our knowledge; therefore, we must be alert all the time; in
western countries they call it emotional-intelligence. The capacity to spot any
negative trait; worry comes with one thought only; fear comes with one thought
only; sadness comes with one thought only; as even the first thought of worry, first
thought of sadness; first thought of fear, first thought of anxiety. As even they rise,
emotional-intelligence, like airport authority people constantly watching the

movement of the travelling people; and from the body language itself they can
register something goes wrong. They will take him for enquiry; generally he will
have some contraband; like that, like those airport authority people; our
emotional-intelligence must be so alert and sharp; the moment first thought of
sadness or worry comes;, Kr̥ ṣṇā should come to mind; ajñānam yathato anyathā
and instantaneously we have to remove, understanding that it will obstruct the
rise of knowledge; or it will obstruct the jñāna-niṣṭā or it will obstruct the jñāna
phalam. Jñānam will be there; jñāna-niṣṭā will be there; but phalam will not be
there. If phalam is not there, it means I will be an enlightened saṁsāri. So if that
should not happen there must be alertness. Therefore, Śaṅkarācārya says
vijñēyam, understand them; pariharaṇāya, to spot them as they arise, because
they arise unknowingly; they do not declare. A thief will not enter saying that I am
a thief. They should be nipped as even they arise. Thief will not enter telling that he
had come to steal but he will enter unknowingly. Therefore, they have to be
removed. Why I give up; let them be there, if you ask; saṁsāra-pravr̥ tti-kāraṇatvāt
every one of them can produce preserve and nourish the saṁsāra-tree in spite of
jñānam. Every thought can generate, preserve and nourish the saṁsāra tree;
ūrdhva-mūlam-adhaḥ-śākham-aśvatthaṁ prāhur-avyayam; any one thought can
nourish, therefore, be alert. Remember Bhaja govindam 30th ślōka;
प्राणार्ामं प्रत्र्ाहारं
ननत्र्ाननत्र् नववेकनवचारम् |
जाप्र्समेत समाचधनवधानं
कुवयवधानं महदवधानम् ||३०||
prāṇāyāmaṁ pratyāhāraṁ
nityānitya vivēkavicāram |
jāpyasamēta samādhividhānaṁ
kurvavadhānaṁ mahadavadhānam ||30||
Mahad-avadhānam; avadhānam means great alertness is required. And this

ajñānam alone will be elaborated in the sixteenth chapter as āsuri-sampat. Here
ajñānam has not been explained; Lord Kr̥ ṣṇa named ajñānam; he did not give the

list of ajñānam. List is available in the sixteenth chapter as āsuri-sampat. Several

slōkās starting from 4th to 21st ślōka in the sixteenth chapter āsuri-sampat is
explained. Here he said mayi cānanyayōgēna bhaktiḥ; there he said āsuri-sampat
is what: anīsvaram ahuḥ; they do not have faith in God itself; elaborate list is given.
So saṁsāra pravr̥ tti karanatvat . Daivī sampad-vimōkṣāya nibandhāya-āsurī matā.
All this we have to connect with this. Eleventh ślōka is over.
The anvaya is; adhyātma-jñٌāna-nityatvaṁ [continuation of the list which started

from 13.07 amānitvaṁ onwards - until now no verb has come] adhyātma- jñٌāna-
nityatvaṁ is the 19th virtue ] tattva- jñٌāna-ārtha-darśanam is No.20. And after that
you have to put a dash - ētajjñٌānamiti prōktam ajñٌānaṁ [ētat means the list of 20
virtues, jñānam iti prōktaṁ; figuratively understood. Yat ataḥ anyathā (bhāvati),
(tat) ajñānam (bhāvati).
With this the jñānam topic is over. Hereafter jñēyaṁ topic is going to come. A
profound portion of the 13th chapter. Śaṅkarācārya gives introduction.
र्िोक्तेन ज्ञानेन ज्ञातव्यं नकम् इत्र्ाकाङ् क्षार्ामाह — ‘ज्ञेर्ं र्ित्’ इत्र्ादद । ननु र्माः ननर्माश्च अमाननत्वादर्ः । न तैः ज्ञेर्ं
ज्ञार्ते । न नह अमाननत्वादद कस्र्चचत् वस्तुनः पररचछे दकं दृष्टम् । सवयत्रैव च र्नद्विर्ं ज्ञानं तदे व तस्र् ज्ञेर्स्र् पररचछे दकं
दृश्र्ते । न नह अन्र्नविर्ेण ज्ञानेन अन्र्त् उपलभ्र्ते, र्िा घटनविर्ेण ज्ञानेन अन्ग्ज्नः ।
yathōktēna jñānēna jñātavyaṁ kim ityākāṅkṣāyāmāha — ‘jñēyaṁ yattat’ ityādi |

nanu yamāḥ niyamāśca amānitvādayaḥ | na taiḥ jñēyaṁ jñāyatē | na hi amānitvādi
kasyacit vastunaḥ paricchēdakaṁ dr̥ṣṭam | sarvatraiva ca yadviṣayaṁ jñānaṁ
tadēva tasya jñēyasya paricchēdakaṁ dr̥śyatē | na hi anyaviṣayēṇa jñānēna anyat
upalabhyatē, yathā ghaṭaviṣayēṇa jñānēna agniḥ |
If the twenty virtues are called jñānam, knowledge, the natural question will be
what is the object of knowledge. Knowledge can never be understood independent
of object-of-knowledge; therefore, Śaṅkarācārya raises the question through
jñānam what is the thing to be known; which is called in general jñēyaṁ or
pramēyam.

Therefore, he asks the question yathōktēna jٌñānēna through jñānam mentioned in

the previous ślōka kiṁ jٌñātavyaṁ bhavati; what is the thing to be known?
ityākāṅkṣāyām sathyam; when such a curiosity arises, āha, Lord Kr̥ ṣṇa himself
answers that question; in the following slōkās; — ‘jñٌēyaṁ yattat’ (12th slōka
beginning) ityādi through that ślōka it is going to be answered.
Then Śaṅkarācārya raises a pūrva-pakṣa, this pūrva-pakṣa and reply should really
come at the end of the previous ślōka; because it is connected with the previous
ślōka; but he adds in the introduction; we have to add it in the previous slōka
bhāṣyam. We have already raised this question.
How can virtues be called jñānam; jñānaṁ/knowledge is that which reveals

something. If I practice a particular virtue, it cannot be called jñānam; because by
practicing virtue I do not have jñānam; if by practicing if I get jñānam, for physics
knowledge, what should I do? Practice sathyam for another twenty years, I will get
physics knowledge; practice dharma for another twenty years and get chemistry
knowledge; how can virtues be called knowledge; when by practicing virtue we
cannot know anything or we cannot remove any ignorance. That is why we always
ask the question suppose you want to know the timing of a particular train or
particular flight, what time it is departing I want to know. I want to practice some
virtue and because virtue is said to be jñānaṁ by Kr̥ ṣṇā I chant some ślōka. I do
pūjā; at the end of the end pūja; I ask the question when will the train or flight go;
will I get knowledge? I cannot get any knowledge. Therefore, the question comes
how can the virtues be ever named knowledge. Therefore, Śaṅkarācārya raises the
question and says virtue cannot give any knowledge directly but since it will help
indirectly in gaining knowledge, therefore, we have called it jñānam. That is why
we said it is guanataya aupacārikataya. Pūrva-pakṣi asks the question now to
object Kr̥ ṣṇā’s statement. Nanu yamāḥ niyamāśca amānitvādayaḥ; amānitvam
adambitvam etc; twenty virtues can be summarized as yamāḥ and niyamāḥ in the
aṣṭanga-yōga of Patanjali. Do you remember, in Patanjali aṣṭanga yōga, 8 steps are
talked about; yama niyama āsana prāṇāyāma, pratyāhāra, dhāraṇa, dhyāna and

samādhi. All these eight steps are meant for citta-vr̥ tti-nirōdaḥ; very useful. Why is
it useful; when the first thought of sadness comes, the first thought of anxiety
comes, we have to eliminate we have to eliminate the first thought of sorrow; that
means what, I should have the power to control the thought; power to control the
thought is called citta-vr̥ tti-nirōdaḥ. Yoga śāstra only educates us to alter our
thought-pattern. In those eight steps, first two steps yama and niyama; are a
group of values only. We have seen them before therefore I will not elaborate but
enumerate them now. Yamāḥ consists of ahiṁsā, sathyam, asthēyam
brahmacaryam, and aparigrahaḥ. Ahiṁsā is no violence; asthēyam is not popular,
it means not possessing anything that does not legitimately belong to me. Ahiṁsā,
sathyam you know; asthēyam, brahmacaryam you know; aparigrahaḥ; it means
avoidance or in our language PORT-reduction. Not possessing too much. This is
pañca-yamāḥ.
And similarly, pañca-niyamāḥ. And that also we have seen before. Śaucam, means
purity c/o New Year talk; then santōṣaḥ; it is very important virtue - contentment;
Śauca, santoṣa, tapaḥ; tapaḥ is moderation in everything. Svādhyāya; it means
scriptural-study which includes pārāyaṇam also and learning the meaning;
chanting as well as the study of the meaning; ōmkāra japaḥ; according to Patanjali
ōmkāra japaḥ is called svādhyāya; ōmkāra stands for all the scriptures; therefore,
ōmkāra japa means scriptural-pārāyaṇam.
And finally Īśvara-praṇidhāna; which is the summary of karma-yōgaḥ; karma-

yōgaḥ in one word is called Īśvara praṇidhānam. I accept whatever God gives me
on a choiceless situation. Īśvara-praṇidhānam means I accept without resistance
whatever Bhagavān gives me as choiceless situation. Where there is a choice we
can remedy; certainly we have got effort; but whatever is given as choiceless
situation I will accept. And what is the indication I have accepted or not; I will
accept I will accept; I can say with my mouth; but whether heart has accepted or
not how do you know; absence of sadness; absence of sad-thoughts is the
indication of acceptance from heart. As long as I use the word I accept and

sadness is continuing in the mind; it will mean acceptance is only verbal; heart-
wise acceptance means sadness will not be there; aṣōcyān; that is the beginning of
Gīta;; aṣōcyān anvaṣōcatvam; Arjuna you are entertaining sadness because you
have not accepted what has to be accepted. Saṁsāra is sadness. Therefore, what is
the end of Gīta? 18.66 says
सवयधमायन्पररत्र्ज्र् मामेकं िरणं व्रज ।

अहं त्वा सवयपापेभ्र्ो मोक्षनर्रर्ाचम मा िुचः ॥ १८-६६॥
sarvadharmānparityajya māmēkaṁ śaraṇaṁ vraja |

ahaṁ tvā sarvapāpēbhyō mōkṣayiṣyāmi mā śucaḥ || 18-66||
Avoid sadness by Īśvara-praṇidhānam. It is the 5th and most important niyamāḥ.

Thus pañca yamāḥ plus pañca niyamāḥ summarize all the twenty virtues. Who
says: Śaṅkarācārya. [that is why Sānskrīt students should reverse the order;
amānitvādayaḥ yamāḥ niyamāśca bhavanti. During one New Year talk, I gave them
as 10 Commandments of Hinduism. In fact we do not require even Ātma-jñānam;
by just following these 10 commandments sincerely, 99% of sadness can be
removed; emotional-problems can be removed by Ten Commandments. Jñānam is
primarily to remove intellectual-problem. Ten Commandments can remove
emotional problems.
The primary purpose of vēdānta is not removing of emotional problem; emotional-

problem removal is only a by-product of vēdānta; the aim of vēdānta is not
removing sadness for it can be removed by ten commandments. Then, vēdānta is
meant to remove what; fundamental ajñānam; regarding jīva, jagat and Īśvara.
Ajñāna-nivṙttiyartham is vēdānta; sadness-nivr̥ tti ten commandments more than
enough.
Any Yamāḥ niyamāḥ ca bhavanti. Na taiḥ jñٌēyaṁ jñayatē; by these 10

commandments, sadness may go away; but I would not know the truth; jñēyaṁ na
jñāyatē; the jñēyaṁ, Brahman or truth cannot be known. And if truth cannot be
known by Ten Commandments, how can you call it jñānam. That is the question.

Na hi amānitvādi kasyacit vastunaḥ paricchēdakaṁ dr̥ ṣṭam; paricchēdakaṁ means

revealer. Values cannot reveal the truth. Paricchēdakaṁ means prakāśakam;
bhōdakam. jñāpakam. This is a special contextual meaning. Values cannot reveal
the truth. Sarvatraiva ca yadviṣayaṁ jñānaṁ; everywhere only when we acquire
knowledge through pramāṇam, then alone things will be revealed; pramāṇam
alone can reveal something; value cannot reveal anything.
So viṣayaṁ sarvatra ēva ca yat viṣayaṁ jñānam; whatever jñānam is generated by

pramāṇam, tadēva tasya jñēyasya paricchēdakaṁ syāt; that pramāṇa-janya
jñānam alone can reveal the truth not values. Na hi anya viṣayēna jñānēna anyat
upalabhyatē by knowing something like virtues etc. how can we know the truth of
the creation. Anyaviṣayēṇa jñānēna, yama niyama viṣaya jñānēna, anuṣṭānēna va
anyat, that is the truth, that is Brahman, na upalabhyatē it can never be known.
Like yathā ghaṭa viṣayēna jñānēna agniḥ; just as by knowing the pot, one can never
know anything about fire. Ghaṭa jñānēna agni jñānam naiva bhāvati. Up to this is
pūrva-pakṣi. The essence of pūrva-pakṣa is how virtues can be called knowledge.

Now Śaṅkarācārya gives the answer.
नैि दोिः, ज्ञानननचमित्वात् ज्ञानमुचर्ते इनत नह अवोचाम; ज्ञानसहकाररकारणत्वाचच —
naiṣa dōṣaḥ, jñānanimittatvāt jñānamucyatē iti hi avōcāma; jñānasahakārikāraṇatv

ācca —
Śaṅkarācārya says I have already given the answer before; but you have not paid
attention to my words clearly. Whatever Śaṅkarācārya says every word he uses is
very perfect; I have answered before; you have not noted that. Where is the
answer; go back to page 317 of Gīta-bhāṣyam, second-paragraph from the top.
Aduna tu that paragraph, take the fourth line amānitvādigaṇaṁ jñānasādhanatvāt
jñānaśabdavācyaṁ; there I have clearly said virtues are not knowledge; but still
they are called knowledge only figuratively like calling a child as a lion.

When you say he is a lion, I don't mean that person is a lion; like lion he has got
certain majesty, powers, strength etc. therefore, figuratively calling him a lion.
Similarly, it is not knowledge which I have already agreed and said it is jñāna-
sādhantvāt; jñāna-śabda vācyaṁ figuratively. Therefore, it is not wrong to say that.
Na eṣa dōṣaḥ, it is not a mistake because jñāna-nimittatvāt tēṣām; they all
indirectly contributes to jñānam; iti avōcāma I have already said before; before
means you have to note, page 317, 2nd parā, 4th line, jٌñana-sahakāri-kāraṇātvācca,
it indirectly generates knowledge you can say; or it helps vicāra, it is a supportive
cause for generating knowledge. This is the only subtle difference. It indirectly
helps in the rise of knowledge or it is a supportive cause in the rise of knowledge.
Both are almost the same only.
jٌñana-sahakāri-kāraṇam; like what, I gave you the example, auṣadam, the

medicine directly removes the disease, whereas all the pathyams, dos and don’ts,
they don't directly remove the disease; but they help remove the disease; you
could put it in two ways; the pathyam helps indirectly in removing the disease; or
to put in another language, the pathyam helps the medicine in removing the
disease. jٌñana-sahakāri-kāraṇātvācca; because of the two reasons they call it
knowledge figuratively.
Verse 13.12
ज्ञेर्ं र्ित्प्रवक्ष्र्ाचम र्ज्ज्ञात्वामृतमश्नुते ।

अनाददमत्परं ब्रह्म न सिन्नासुचर्ते ॥ गीता १३.१२ ॥
jñēyaṁ yattatpravakṣyāmi yajjñātvāmr̥tamaśnutē |

anādimatparaṁ brahma na sattannāsaducyatē || Gītā 13.12 ||
From this ślōka Lord Kr̥ ṣṇa enters into the topic of Brahman. This goes up to verse
number seventeen. 12 to 17 is the description of Brahman, the Paramātma. It is
equal to the description of kṣētrajñaḥ, the jīvātma also. Here you get the

description of both jīvātma and Paramātma; as ēkātma it is described. And to

create interest in this knowledge, Lord Kr̥ ṣṇa is talking about the phalam of this
knowledge also. Yat jñātva amr̥ taṁ aśnutē. Only through this knowledge one
transcends mortality and one gets out of fear of birth and death; some people are
afraid of death and some are afraid of birth; some people are afraid of both birth
and death. The fear of birth and death is called saṁsāra. That fear will go only by
this jñānam. Amr̥ taṁ aśnutē. And then from the second line onwards he
introduces the definition of Brahman; which will go up to the verse seventeen.
ज्ञेर्ं ज्ञातव्यं र्त् तत् प्रवक्ष्र्ाचम प्रकिेण र्िावत् वक्ष्र्ाचम । नकम्फलं तत् इनत प्ररोचनेन श्रोतुः अभभमुखीकरणार् आह —
र्त् ज्ञेर्ं ज्ञात्वा अमृतम्अमृतत्वम् अश्नुत,े न पुनः चिर्ते इत्र्ियः ।
jñēyaṁ jñātavyaṁ yat tat pravakṣyāmi prakarṣēṇa yathāvat vakṣyāmi | kimphalaṁ

tat iti prarōcanēna śrōtuḥ abhimukhīkaraṇāya āha — yat jñēyaṁ jñātvā amr̥tam–
amr̥tatvam aśnutē, na punaḥ mriyatē ityarthaḥ |
Jñēyaṁ is in the mūlam is equal to jñātavyaṁ; that which is the only worthy thing
to be known in the creation. Many things are to be known; but Brahman is the only
worthy thing to be known; therefore, it is called general jñēyaṁ. jñātavyaṁ
remembering the Māṇḍūkya vākyam Sā Ātma sat vijñēyaḥ; yat tat pravakṣyāmi, I
shall talk about that knowledge that makes life worthwhile; parā vidyā tat
pravakṣyāmi is equal to prakarṣēṇa vakṣyāmi; pra is there, so he gives a special
meaning; prakarṣēṇa means yathāvat; yathāvat means appropriately, properly,
clearly, doubtlessly, I shall talk about that. Before talking about the vasthu , Kr̥ ṣṇā
talks about the benefit of that knowledge; and what is the purpose, so that
attention can be drawn. kiṁ phalaṁ tat? Kiṁ phalam is a compound word to be
joined together; bahuvr̥ hi; kiṁ palakam; what is the benefit of knowledge? Iti, this
topic is given prarōcanēna śrōtuḥ abhimukhī-karaṇāya; by creating interest in the
mind of the student so that he will pay more attention; like television
advertisement technique only; pay thousand rupees and take a television, it is for
what purpose, prarōcanēna abhimukhī-karaṇāya and at the bottom they would
have added, after that you have Rs.1000 per month lifelong; therefore that one

would be written in small letters, because always that prarōcanam is required.

Kr̥ ṣṇā uses that method; commercials are there in vēdānta also. śrōtuḥ abhimukhī-
karaṇāya, abhimukhī-karaṇam means drawing the attention of the listener; and
what is that phalam — yat jñēyaṁ jñātvā, by gaining this knowledge, amr̥ taṁ
aśnutē; amr̥ taṁ is equal to amr̥ tatvam aśnutē , one attains immortality; means
what; na punaḥ mriyatē ityarthaḥ; he will not die again. Why he will not die again;
because he will not be born again. That means there is no punarapi jananam;
punarapi maraṇam cycle is not there; immortality is attained. And then begins the
description of Brahman here onwards.
अनाददमत् आददः अस्र् अस्तीनत आददमत्, न आददमत् अनाददमत्; ककं तत्? परं ननरनतिर्ं ब्रह्म, ‘ज्ञेर्म्’ इनत प्रकृतम् ॥
anādimat ādiḥ asya astīti ādimat, na ādimat anādimat; kiṁ tat? paraṁ niratiśayaṁ
brahma, ‘jñēyaṁ ’ iti prakr̥tam ||
First description of Brahman is anādimat - first he gives the meaning of anādiḥ, for
which he gives the meaning of ādiḥ, ādiḥ has two meanings; one meaning
beginning another is kāraṇam therefore, it is birthless. Both meanings can be
taken. That which does not have kāraṇam and therefore that which is not born.
Causeless and therefore birthless. ādiḥ asya astītiḥ iti ādimat; that which has got
cause is called caused-one or birthed-one; that which has got cause is called
ādimat. Then na ādimat is anādimat that which is not endowed with birth or cause,
in short it is eternal, Brahman is the eternal-reality. Kiṁ tat? What is that which is
called eternal; it is called paraṁ niratiśayaṁ brahma, it is called by the name
paraṁ -brahma; param means what; niratiśayaṁ; brahma means eternal; nor
relatively eternal like dēvās etc; dēvās are also called eternal, amarāḥ etc. but their
eternal is relatively eternity; but Brahman is paraṁ-brahma; ātyantikam,
absolutely infinite; jñēyaṁ iti prakr̥ taṁ which is the subject matter introduced; in
short jñēyaṁ means Brahman.
And once you say it is Brahman, all the descriptions given in the upaniṣats can be
borrowed and presented here. But before that Śaṅkarācārya enters into a

grammatical discussion. I will just introduce the discussion; we will see the details
in the next class. anādimat param Brahma is there; there you can split according to
Sānskrīt grammar you can split in two different ways. Śaṅkarācārya splits it as
anādimat is one word and param is another word. There is another way also anādi
up to that is one word; matparam; matparam will join the latter word. So the next
discussion is whether mat should join with anādi or with param. According to
Śaṅkarācārya’s interpretation, anādimat paraṁ; according to some other
interpretation is anādi matparam; both are grammatically permissible and if both
are permissible; which one is superior. And the pūrva-pakṣi is going to say that
grammatically anādi matparam is superior; and Śaṅkarācārya says I accept but
logically it is superior. Even though the second one is superior, we have to discard
the grammatically-superior-one and chose logically-superior-one; and what is
logically-superior is anādimat paraṁ. That means what; we have to understand
what is grammatically-superior and logically-superior. It will be little kadabhuda;
but one thing is that is not required for liberation. If you understand it is OK; but
that jñānam is not required for mōkṣa. Relax and listen. If you understand it is fine;
otherwise equally fine!. Next class we will do that.

402 Verse 13.12
Page 322, verse 12 bashyam 4th paragraph
अनाददमत् आददः अस्र् अस्तीनत आददमत्, न आददमत् अनाददमत्; ककं तत्? परं ननरनतिर्ं ब्रह्म, ‘ज्ञेर्म्’ इनत प्रकृतम् ॥
anādimat ādiḥ asya astīti ādimat, na ādimat anādimat; kiṁ tat? paraṁ niratiśayaṁ
brahma, ‘jñēyaṁ ’ iti prakr̥tam |
From this verse Lord Kr̥ ṣṇa enters into the discussion of jñēyaṁ, Brahman which is
another name for kṣētrajñaḥ; Consciousness itself as the all-pervading
unenclosed-Consciousness is called Brahman; and the very same Consciousness
when it is available as the enclosed-Consciousness; within the individual body, it is
called kṣētrajñaḥ; Ātma, sākṣi etc. Therefore, the description of jñēyaṁ is the same
as the description of kṣētrajñaḥ. And after introducing the topic in the first line
Lord Kr̥ ṣṇa first points out that the jñēyaṁ is nothing but Brahman. The word
jñēyaṁ, even though literally translated will mean a thing to be known; jñēyaṁ
means known of knowable; we should not concentrate the word knowable,
because then it will become an object-of-knowledge like jñātā-knower; jñēyaṁ -
knowable; here it is not presented as an object-of-knowledge; but the word
jñēyaṁ means that which is worth knowing; arhārthe-kṙtya pratyayaḥ; it is worth-
knowing; the greatest thing worth-knowing spending or dedicating the entire life
for that; that worthy-thing is called jñēyaṁ; and that jñēyaṁ is nothing but
Brahma. And the rest is the description of Brahman based on the upaniṣatic
teaching And we are taking the first expression; anādimat paraṁ. And in the last
class, I said anādimatparaṁ can be split into two different ways; Śaṅkarācārya
takes the first division; anādimat one word and param is second word. Based on
that Śaṅkarācārya gives the meaning.

There is a second method also; which Śaṅkarācārya will introduce later and
dismiss it. Let us take Śaṅkarācārya’s approach. He gives the meaning; anādimat
after that we have to put a dash - ādiḥ asya astīti ādimat. Ādiḥ means beginning
mat means endowed with; it is a suffix. And ādimat means endowed with a
beginning; a begininged-entity; that means that it has got a beginning.
Then we have to make nañj tat puruṣa samāsa’ na ādimat anādimat [sanskrit
students, ādimat is not a compound; it is only a word with a suffix;
ādiḥ asya astīti ādimat, it is not a samāsa; it is called tattidāntam. Then na and
ādimat we make a samāsa called nañj tatpuruṣa samāsa; na ādimat anādimat is
that which is not a begininged-entity; that which does not have a beginning.
Therefore ānadimat you have to put a dash asya astīti ādimat we have to put a full
stop. Up to that is tattidāntam. After that nañj tatpuruṣa samāsa;
na ādimat anādimat, that which is beginningless. And what is that beginningless
entity? Śaṅkarācārya himself raises the question Kiṁ tat? Comma is there; but put
question mark will be better. Then paraṁ; it is in the mūlam; it means niratiśayaṁ
which means superlatively, absolutely; nirgatāḥ adhiśayāḥ yasmāt; prāti bahuvr̥ hi;
and what is absolute entity; Brahma; absolutely big or absolutely Infinite is that
Brahman. And what is that Brahman; jñēyaṁ iti prakr̥ tam which has been started
as jñēyaṁ. It is nothing but brahman.
Now hereafter Śaṅkarācārya will deal with another interpretation which is purely
grammatical analysis. Grammer students can concentrate; others can try; we will
see how it goes.
अत्र केचचत् ‘अनादद मत्परम्’ इनत पदं चछन्दन्न्त, बहुव्रीनहणा उक्ते अिे मतुपः आनियक्र्म् अननष्टं स्र्ात् इनत ।
atra kēcit ‘anādi matparam’ iti padaṁ chindanti, bahuvrīhiṇā uktē arthē matupaḥ
ānarthakyam aniṣṭaṁ syāt iti |
atra kēcit with regard to this word anādimatparam expression kēcit some
commentator especially viśiṣṭādvaita commentators ‘anādi matparam’ iti padaṁ

chindanti, chindanti means split; they split this expression in a different form; and
what is that? anādi, matparaṁ iti; and for that they give a logic. It is a very
interesting and legitimate grammatical reason.
In Śaṅkarācārya’s splitting anādimat means without a beginning. There we have

taken nañj tatpuruṣa samāsaḥ. Now these people split anādi and matparaṁ and
they take the word anādi as bahuvr̥ hi samāsa; and when you take bahuvr̥ hi
samāsa, na vidyatē ādiḥ yasya tat anādiḥ that which does not have beginning is
anādi. And if you take bahuvr̥ hi-samāsa the word anādi itself means without a
beginning. In Śaṅkarācārya’s splitting, anādimat means without a beginning; in
this splitting, anādi means without a beginning. Now when we analyse, in both
split without a beginning can be conveyed by two words; anādi also means without
beginning; anādimat also means without a beginning. Now pūrva-pakṣi asks the
question when anādi also means without a beginning anādimat also means
without a beginning; between the two words which word is better; because both
have the same meaning; anādi means beginningless; anādimat also means
beginningless. When both word means beginningless which word is better. Pūrva-
pakṣi argues anādi is better; why, because it is a shorter word, between longer
word and shorter word, is it not better use the shorter word; it is called lāghava;
advantageous. In the other one, gaurava-dōṣa is there. Gaurava means you are
taking a longer word. Travellite and make your journey bright. Therefore it is
better to take a shorter word. This is advantage No.1. So do not take anādimat
nañj tatpuruṣa samāsa; but take anādi as thing bahuvr̥ hi samāsa as it conveys the
same meaning with a shorter word. This is advantage No.1. They claim that there
is second-advantage also; once you take anādi as the shorter word with a meaning
of beginningless, then mat in the ślōka you can save, because anādi means
without beginning. And that saved mat can be added to paraṁ and coin a word
matparam; by adding the word mat to param; you can form another compound;
bahuvṙhi-compound; in which you have got an additional advantage. So if you shift
the mat to the second word, you save. And also you use it constructively with

param. And therefore, it is better to take anādi and matparaṁ. Now look at this.
bahuvrīhiṇā uktē arthē; when bahuvr̥ hi compound can give shorter word with a
meaning of beginningless, matupaḥ ānarthakyam it is unnecessarily a burden to
use mat also and make it as tat-puruṣa-samāsa and convey the same meaning;
matupaḥ means using mat as a suffix called matupaḥ; all grammatical expression;
pakāranthaḥ pullingaḥ madup śabdaḥ, śaṣṭi ēkavacanam; ānarthakyam,
redundancy will come; this is the doṣa number one, according to pūrva-pakṣi. Not
only that there is a doṣa number two also. What is that?
अियनविेिं च दियर्न्न्त - अहंवासुदेवा्र्ा परा िशक्तः र्स्र् तत् मत्परम् इनत ।
arthaviśēṣaṁ ca darśayanti — ahaṁ vāsudēvākhyā parā śaktiḥ yasya tat matparaṁ

iti |
He says if you take anādi as beginningless and separate mat; not only you save the
mat and later you can add it with paraṁ and form another compound word
matparaṁ; as an adjective to Brahman; and when mat is saved and added with
param and you form a bahuvr̥ hi compound matparam you get additional meaning
which meaning, the other interpretation will lose.
And what is the additional meaning lost by the siddhānti he wants to points out.
Ārtha-viśēṣaṁ ca means extra additional, extra concept; darśayanti; they means
what; pūrva-pakṣi; these two paras from atra kēcit is pūrva pakṣis. Ārtha-viśēṣaṁ
pūrva-pakṣiṇa darśayanti and what is that; the compound word becomes
matparam which is an adjective to Brahman; and what type of Brahman it is; now
it is matparam Brahman; and mat in that compound according to their
interpretation refers to ahaṁ. Mat is equal to ahaṁ because according to Sānskrīt
grammar, the ahaṁ becomes mat in compound. Matbhaktaḥ means my bhakta.
Here mat refers to ahaṁ; Mine; devotee of I or Me; Therefore, according to their
interpretation mat is the compound refers to ahaṁ; and ahaṁ refers to the higher
nature or higher power of Brahman.

Therefore, he says ahaṁ means mat; what is the meaning of ahaṁ according to
Viśiṣṭādvaitam? In Viśiṣṭādvaitam, Brahman has got higher power. What is the
higher power? Vāsudēvākhyā parā śaktiḥ that higher power is called para
Vāsudēvaḥ. In Viśiṣṭādvaitam they have the concept called para vāsudēvaḥ; the
higher power refers to sr̥ ṣṭi-sthiti-laya-saktiḥ; that higher power of Brahman to
create, sustain and resolve the creation; sr̥ ṣṭi sthithi and laya of the creation; they
call it parā-vāsudēva-śaktiḥ; we call it māya. It is parā-śaktiḥ yasya tat matparaṁ;
therefore, matparaṁ-Brahma means Brahman with a higher power, which is called
Īśvara-sāktiḥ; with a higher sr̥ ṣṭi-sthiti-laya-śakti; shorter form is Īśvara-śaktiḥ. And
pūrva-pakṣi says Śaṅkarācārya’s interpretation, that higher Īśvara-śakti of

Brahman cannot be communicated because, anādimat has gone and mat has
joined with paraṁ. Therefore, Īśvara-śakti of Brahman has not been
communicated at all. And this is my interpretation; Īśvara-śakti of Brahman can be
communicated with mat taken from and joined here. Therefore, my interpretation
is superior to yours, says pūrva-pakṣi. Iti, this is the technical problem. What does
Śaṅkarācārya say?
सत्र्मेवमपुनरुक्तं स्र्ात्, अियः चेत् सम्भवनत । न तु अियः सम्भवनत, ब्रह्मणःसवयनविेिप्रनतिेधेनैव नवद्धजज्ञापनर्नितत्वात् ‘न स

िन्नासुचर्ते’ इनत ।
satyamēvamapunaruktaṁ syāt, arthaḥ cēt sambhavati | na tu arthaḥ sambhavati,

brahmaṇaḥsarvaviśēṣapratiṣēdhēnaiva vijijñāpayiṣitatvāt ‘na sattannāsaducyatē’ iti
|
Śaṅkarācārya first says satyaṁ; this is called ārdha-añgīkāraḥ; what you say is
partially fine; but on enquiry we will have problem. Why do we say partly-fine;
Śaṅkarācārya says in my interpretation, I am using the word mat along with anādi;
and I am using a longer word for beginning-less-ness, whereas you use shorter
word therefore, I have got gaurava-dōṣam otherwise called punarukti-dōṣam; that
part I admit; therefore, I am committing a mistake of using a longer word
anādimat in the place of a shorter word anādi. This dōṣaḥ is accepted and you are

able to save that mat. That you are a good saving bank-man; that I am admitting.
sathyam ēvaṁ; ēvaṁ means by your interpretation apunaruktaṁ syāt, there no
punarukti-doṣa by adding this mat; but what is the problem; even though you
have this grammatical advantage, you have got a logical problem, arthaḥ cēt
saṁbhavati if your meaning is possible in this context; arthaḥ means your
assuming your meaning is logically possible in the context; if your meaning is
logically possible in this context, I would have accepted your interpretation but
your meaning is not logical in this context. Arthaḥ cēt saṁbhavati. But what is the
problem; na tu arthaḥ sambhavati, your meaning will not logically fit in this
context. You have to put proper punctuation; Artha cēt sambhavati; na tu arthaḥ
sambavati; but the meaning is not possible.
Now the question is why this meaning is not possible? This meaning must be clear,
even if you do not understand the grammar. In this interpretation matparaṁ is
adjective to Brahman; matparaṁ refers to what; matparaṁ is endowed with
superior para-vāsudēva śakti; Paramātma ēva śakti, Īśvara-śakti I will translate it as
endowed with superior power and, it is adjective to Brahman. That means
matparam Brahma means Brahman endowed with superior power we will
translate as powerful, Therefore, according to your interpretation matparaṁ
means powerful Brahman; that powerful adjective is what pūrva-pakṣi is able to
add by his interpretation. In Śaṅkarācārya’s interpretation the powerful-adjective
cannot be given to Brahman.
Now the question is can we give Brahman, the adjective ‘powerful’ in this context
or not. Śaṅkarācārya says unfortunately Lord Kr̥ ṣṇa wants to reveal nirguṇam
Brahmā. And not saguṇa-Īśvara who is available at the vyavahārika-level; saguṇa

Īśvara at vyavahārika level is one thing nirguṇam-brahma at the pāramārthika
level is another thing.

In this context saguṇa-Brahma, the Īśvara is the subject matter; or nirguṇam-
brahma the absolute is the subject-matter. Śaṅkarācārya says you don't see the
context. The context is absolute nirguṇam-brahma; in nirguṇam-brahma, what all
attributes are there; there are no attributes. It is incapable of taking any attribute.
Later Lord Kr̥ ṣṇa himself will say nirguṇam. In all the upaniṣats nirguṇam-brahma
is the subject-matter and the liberating-knowledge is not of saguṇa-Brahma but of

nirguṇam-brahma. Saguṇa-Brahma jñānēna mōkṣaḥ na sambavati and you will
continue in what triangular-format. [unless I say that I will not get sleep]
As long as you are discussing saguṇa-Īśvara, you are triangular-format; I am jīva

you are the saviour and I am with karma; and therefore you can never get
liberated with saguṇa-Īśvara-jñānam.
Here amr̥ tatvam aśnutē; mōkṣa is the context therefore, nirguṇam-brahma;

nirguṇam-brahma is powerful or not is the question. Śaṅkarācārya says power is
also a type of attribute only. Śakti is also an attribute only that is why śivaḥ-śaktyā
uktaḥ yadi bhāvati śaktaḥ prabavitum; power or śakti also is an attribute; here we
can talk about powerful-Brahman; here we talk about a Brahman which is free
from all viśēṣās including parā-vāsudēva-śakti cannot be brought here; keep it in
vyavahārika plan. They have parā-vāsudēva; pradhumna, śankarṣana; archavatara;
so many they have kept. You can have all of them of the viśiṣṭādvaitam; in
vyavahārika-plane, but in the pāramārthika it cannot be; therefore, don't bring mat
as the śakti here; mat may be joined with anādi only. Therefore, he says
brahmaṇaḥ sarva-viśēṣa-pratiṣēdhēna Lord Kr̥ ṣṇa want to negate all the attributes
of Brahman and vijijñٌāpayiṣitatvāt he wants to reveal only the attributeless-
Brahman. And how do you know that? Next part itself he is going to say ‘na sat nā
asad iti’ is in the mūlam na sattannāsaducyatē; na sad, na asad, by using these two
words Lord Kr̥ ṣṇa negate everything from Brahman. Sarva apavādēna “na sat tat

na asat” ucyatē iti; by using this expression Lord Kr̥ ṣṇa negates all the attributes;
therefore, śakti, you cannot bring in pāramārthika-plane.
नवशिष्टिशक्तमत्त्वप्रदियनं नविेिप्रनतिेधश्च इनत नवप्रनतनििम् । तस्मात्मतपः बहुव्रीनहणा समानाियत्वेऽनप प्रर्ोगः श्लोकपूरणा

ियः ॥
viśiṣṭaśaktimattvapradarśanaṁ viśēṣapratiṣēdhaśca iti vipratiṣiddham | tasmātmat

upaḥ bahuvrīhiṇā samānārthatvē:'pi prayōgaḥ ślōkapūraṇārthaḥ ||
So the pūrva-pakṣi’s interpretation and the later expression will be contradictory

viśiṣṭa-śakti-mattva-pradarśanaṁ introducing powerful Brahman with vāsudēva
śakti and viśēṣapratiṣēdhaḥ and the negation of all the attributes later for the
same Brahman, vipratiṣiddham will become contradictory; therefore, don't bring
śakti in this context.
Then comes the next question; even though your interpretation may be logically
sound; pūrva-pakṣi may raise a question; but you have got one dōṣaḥ in your
interpretation; what is the dōṣa; you are using a longer word anādimat where
shorter word anādi could have been used for that gaurava doṣa; how do you
reply.. He says I will reply. Tasmāt bahuvrīhiṇā samānārthatvē:'pi; it is
grammatically presenting; even though I am committing a mistake of using a
longer word for shorter expression; prayōgaḥ ślōka pūraṇārthaḥ; you can take
that ‘mati is there for the sake of completing the ślōka; if ‘mat’ is taken out, there
will be one letter less; and that will be a defect in a poem, because in a poem right
number of letters must be there and therefore take ‘mat’ as ślōka ślōka-
pūraṇārtham; therefore longer word is OK. Like in slōka, bāla means a boy;
bālakaḥ also means a boy; sometimes where the word bāla is enough, they will use
bālakaḥ; and if you ask why you are using bāla-prarōcankaḥ, they will say it is
ślōkapūraṇārthaḥ, because if one letter is less, slōka would be incomplete;
therefore ślōka-pūraṇārtham, completing of the slōka, is allowed. Therefore,
nothing is wrong; such expressions are there. So prayōgaḥ ślōka-pūraṇārthaḥ.

With this that alternative interpretation topic is over. Highly grammatical; if you
understand it is fine; otherwise also it does not matter because it does not affect
vēdāntic discussion.
अमृतत्वफलं ज्ञेर्ं मर्ा उचर्ते इनत प्ररोचनेन अभभमुखीकृत्र् आह —न सत् तत् ज्ञेर्मुचर्ते इनत न अनप असत् तत् उचर्ते ॥
amr̥tatvaphalaṁ jñēyaṁ mayā ucyatē iti prarōcanēna abhimukhīkr̥tya āha —

na sat tat jñēyamucyatē iti na api asat tat ucyatē ||
In this ślōka last quarter, ‘na sat’ only the real description of Brahman starts which
will continue in the following verses also. Therefore, Śaṅkarācārya gives an
introduction to that. Āmr̥ tatva-phalaṁ jñēyaṁ mayā ucyatē, in the first half of the
ślōka Lord Kr̥ ṣṇa said I am going to talk about nirguṇam-Brahmā. Jñēyaṁ māya
ucyatē. And if Lord Kr̥ ṣṇa merely says I am going to talk about jñēyaṁ--Brahma;
Arjuna may not be interested. And therefore, Lord Kr̥ ṣṇa gives an incentive by
saying amr̥ tatva-phalaṁ jñēyaṁ; by knowing jñēyaṁ, you will get immortality or
mōkṣa. By giving the phalam Lord Kr̥ ṣṇa created interest in Arjuna and having
drawn Arjuna’s attention by showing the carrot of mōkṣa; prarōcanēna
abhimukhīkr̥ tya; prarōcanam means by showing the incentive; abhimukhīkr̥ tya
means drawing the attention; āha, now Lord Kr̥ ṣṇa starts the description of
Brahman. And first description alone is a difficult expression. Now we will enter a
difficult discussion. This is the first description of Brahman; that itself is a complex
expression. What is that?
Tat sat na jñēyaṁ; that Brahman does not come under existence-category. First
itself bombshell. That Brahman does not come under existence-category. Now
Arjuna will be wondering; if Brahman does not come under existence-category,
naturally it will come under what category; non-existence-category. And then
Arjuna will be wondering how can I ever know, an non-existent Brahman; and how
can I get liberation by knowing a non-existent-Brahman. That itself is a problem.
Before that Lord Kr̥ ṣṇa put another bombshell. One is Hiroshima and another
Nagasaki. What is the second bombshell?

Na asat ucyatē; don't jump to hasty conclusion, because intellect always has a
dichotomous thinking. It means, if you think in one direction; once you negate
that; like a pendulum it will go to another extreme; Lord Kr̥ ṣṇa said Brahman does
not come under existent-category; then what we will conclude that it must be
coming under non-existent-category. Kr̥ ṣṇā says na asat ucyatē; it does not come
under non-existent-category also. That means Arjuna’s intellect will be stunned; it
will not be able to move forward because intellect will categorise everything into
one of these two categories only. What is that; existent or non-existent. All the past
will come under what; non-existent; everything future will come under what; non-
existent; present will come under what; existent. So past, present or future,
anything you imagine, if it is past and future, it comes under non-existent-
category; if it is present it will come under existent-category. If it is neither non-
existent or existent; it will not come under past, present or future; how can there
be such Brahman at all. Either Brahman should be there; or should have been
there; or it is going to be. Either it was, or it is or it will be. Thus Lord Kr̥ ṣṇa stuns
Arjuna’s intellect to convey a peculiar entity. What is that peculiar entity which
Krishna wants to covey; Śaṅkarācārya wants to analyse in this big-bhāṣyaṁ. So
Jñēyaṁ; tat jñēyaṁ sat na ucyatē; in short Brahman is neither existent nor is it
non-existent. Now analysis begins.
ननु महता पररकरबन्धेन कडठरवेण उद्घुरर् ‘ज्ञेर्ं प्रवक्ष्र्ाचम’ इनत, अननुरूपमुक्तं ‘न सिन्नासुचर्ते’ इनत ।
nanu mahatā parikarabandhēna kaṇṭharavēṇa udghuṣya ‘jñēyaṁ pravakṣyāmi’ iti,
ananurūpamuktaṁ ‘na sattannāsaducyatē’ iti |
Now somebody raises a question. What is that? Arjuna says; you gave a big
incentive and drew my attention and when I was preparing myself for a fantastic
thing; it is fizzling out like the dīpavali flower-pot; it is an anti-climax and you talk
about a Brahman which is neither existent nor non-existent; it does not enthuse
me at all. This is an anti-climax. Therefore he says nanu mahatā parikara-
bandhēna; parikara-bandhēna means tightening the belt; parikaraḥ means belt;

bandaḥ means tightening as though you are going to do a very big thing; mahata
tightening the belt, i.e., like is a very big introduction; it is a very big hype;
kaṇṭharavēṇa udghuṣya and you loudly proclaimed I am going to talk about some
Brahman which will liberate me from saṁsāra; with a very big hype you started the
discussion, kaṇṭharavēṇa, with open mouth a loud proclamation; udghuṣya,
having presented, how; ‘jñēyaṁ pravakṣyāmi’ I am going to talk about jñēyaṁ; iti;
there after what do you say; ananurūpam-uktaṁ, your starting point itself is not at
all interesting or attracting, why, because the statement itself does not
communicate anything because how can I imagine something which is neither
existent nor non-existent; because intellect can function only within these two
fields; therefore, means inappropriate; uktaṁ “na sat tat’ that it is neither existent
nor non-existent. For that Śaṅkarācārya gives an immediate reply, which will be
questioned later.
न, अनुरूपमेव उक्तम् । किम्? सवायसुनह उपननित्सु ज्ञेर्ं ब्रह्म ‘नेनत नेनत’ (बृ. उ. २ । ३ । ६) ‘अस्िूलमनणु’ (बृ. उ. ३ । ८ ।
८) इत्र्ाददनविेिप्रनतिेधेनैव ननर्दंश्र्ते, न ‘इदं तत्’ इनत,वाचः अगोचरत्वात् ॥
na, anurūpamēva uktam | katham? sarvāsuhi upaniṣatsu jñēyaṁ brahma nēti’ (br̥.
u. 2 | 3 | 6) ityādiviśēṣapratiṣēdhēnaiva nirdiśyatē, na ‘idaṁ tat’ iti, vācaḥ
agōcaratvāt ||
Śaṅkarācārya says that no doubt it is a mind-boggling concept but it is deliberately

communicated. When the Lord Kr̥ ṣṇa says that it does not come existent- category
or non-existent-category, by negating existent- category all the things in the
present are negated; by negating the non-existent-category all the past and future
are negated; in short ‘na sat na asat’ is the negation of what; the entire universe
which will come under either existent or non-existent-category.
Lord Kr̥ ṣṇa wants to negate the entire universe, because the entire universe comes
under what category; it is experienceable. The entire universe comes under
experienceable; past also was experienceable, in the past; present is
experienceable in the present; and future will be experienceable in the future. So
therefore everything in the past, present and future, comes under what:

experienceable-category. And everything experienceable is object. And Brahman

can be revealed only by negating all the objects. Lord Kr̥ ṣṇa wants to reveal
Brahman by negating all the objects.
Then the next question is: when all the objects are negated, how will he reveal
Brahman; how do you say Brahman is revealed. Very simple; when all the objects
are negated, what will be left behind; you will say nothing will remain [that is our
foolishness]; what he says is when everything is negated; you say ‘nothing is
there’; there is a witness of that ‘nothing’; which can never be negated. What is
left-behind as the consciousness-principle, as the witness remaining after the
negation of all the objects? Therefore, Ahaṁ Brahma asmi you know, without
knowing as an object, you know Aham brahma asmi and that is why I repeatedly
say knowing Brahman is possible only in one way; I have told you many times; I
am repeating again; Knowing Brahman happens only in one page; you can never
go Brahman in the conventional-sense; because in conventional-sense when you
know something, what is known is an object different than the subject. Other than
conventional-knowing, what is another-knowing [do you remember] claiming that
I-am-Brahman is the only is the-only-method-of-knowing-Brahman.
Lord Kr̥ ṣṇa wants us to claim that Brahman as myself. And when I claim Brahman,
as myself, what is the meaning of the word I; body or mind; body also cannot be
said because body also will be negated along with what; na sat asat, when we say,
body is also will get negated because body also comes past, present and future;
therefore, body also gets negated; mind also will get negated; thoughts also will
get negated; blankness called ānanda māya kośa; what is the name of blankness;
ānanda māya kośa; the blankness the kāraṇa- śarīraṁ also will be negated.
Then what will be the meaning of the word I? The Consciousness-witness alone is
Brahman. What is the definition of Consciousness? Consciousness is not a part,
product or property of the body; that Consciousness which is an independent-
entity which pervades and enlivens the body; that Consciousness which is not

limited by the boundaries of the body; that Consciousness which survives after
everything ‘sat and asat’ [sat and asat means the entire creation] is resolved; and
that Consciousness which is beyond all transactions; when all the nāma-rūpas are
resolved; that Consciousness I am; jñēyaṁ-Brahma;
नान्तःप्रज्ञं न बनहरप्रज्ञं नोभर्तःप्रज्ञं

न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञं ।
अदृष्टमव्यवहार्यमग्राह्यमलक्षणं
अचचन्त्र्मव्यपदे श्र्मेकात्मप्रत्र्र्सारं
प्रपचचोपिमं िान्तं शिवमद्वै तं चतुिं मन्र्न्ते
स आत्मा स नवज्ञेर्ः ॥ ७॥
nāntaḥprajñaṁ na bahiṣprajñaṁ nōbhayataḥprajñaṁ

na prajñānaghanaṁ na prajñaṁ nāprajñaṁ |
adr̥ṣṭamavyavahāryamagrāhyamalakṣaṇaṁ
acintyamavyapadēśyamēkātmapratyayasāraṁ
prapañcōpaśamaṁ śāntaṁ śivamadvaitaṁ caturthaṁ manyantē
sa ātmā sa vijñēyaḥ || Māṇḍūkya Kārika 7||
I am not scolding you; this is the definition of Ātma; So where is the problem; you
grasp the message. Look at this: first na; na means what; your statement is wrong;
who says to whom: Siddhānti Śaṅkarācārya says refuting the pūrva-pakṣi. What did
pūrva-pakṣi say : That Kr̥ ṣṇā’s answer is inappropriate he said: ananurūpam; na
means what; na ananurūpam; Kr̥ ṣṇā’s answer is not inappropriate; then what is it:
anurūpamēva uktaṁ; it is appropriate only; how: kathaṁ? sarvāsuhi upaniṣatsu; in
all the upaniṣats the teacher uses only one method; negate everything by using
one expression or the other. Either you say nēti nēti or you say na sat na asat; or
anyatra dharmāt anayatra adharmāt; or you say anyatra kṙtāt akṙtāt; or you say
anyatra bhūta t ca bhavya ca; use one expression or the other. And what is the end
result; the entire creation has to be negated; here sat and asat refers to what; the
entire creation; the past present and future; asat means past and future; sat
means present tense. So everything out. Jñēyaṁ brahma nirdiṣyatē; jñēyaṁ
Brahma should be connected with nirdiśyatē of the fourth line; that Brahman is

revealed how; nēti nēti; only by negation; ‘not this, not this’. And ‘asthūlam anaṇu’
(br̥ . u. 3 | 8 | 8) it is neither big nor small; neither gross nor subtle etc. ityādi viśēṣa
pratiṣēda-prarōcanēna; by negating all attributes and remember; once attributes
are negated, the universe will be negated because the entire universe has got one
attribute or the other. In fact, universe has got attribute we should not say.
According to vēdānta the whole universe is a bunch of nāma-rūpa attribute only.
Viśēṣa-pratiṣēdhēna eva nirdiśyatē; how; na ‘idaṁ tat’ that Brahman is not this not
iti. Why this method is used? vācaḥ agōcaratvāt; because Brahman is not available
for positive description. It is beyond positive-verbal-description; [vācaḥ, śaṣṭi
vibhakthi, agōcaraḥ; inaccessible; and therefore, Lord Kr̥ ṣṇa also uses niṣēdaḥ
mukha-pramāṇam. It is the method of negation.
Further discussion is going to come; very interesting; subtle discussions; which we

will enter in the next class.

403 Verse 13.12
Page 323 bhāṣyam 4th paragraph
Verse No. 13.12 bhāṣyam continued
न, अनुरूपमेव उक्तम् । किम्? सवायसुनह उपननित्सु ज्ञेर्ं ब्रह्म ‘नेनत नेनत’ (बृ. उ. २ । ३ । ६) ‘अस्िूलमनणु’ (बृ. उ. ३ । ८ ।
८) इत्र्ाददनविेिप्रनतिेधेनैव ननर्दंश्र्ते, न ‘इदं तत्’ इनत,वाचः अगोचरत्वात् ॥
na, anurūpamēva uktam | katham? sarvāsuhi upaniṣatsu jñēyaṁ brahma nēti’ (br̥. u. 2 |
3 | 6) ityādiviśēṣapratiṣēdhēnaiva nirdiśyatē, na ‘idaṁ tat’ iti,vācaḥ agōcaratvāt ||
From this twelfth verse of thirteenth chapter, Lord Kr̥ ṣṇa begins his discussion on
jñēyaṁ which is the word used here for Brahman. And in this verse the actual
discussion of Brahman starts with the fourth quarter; na sat na asat iti ucyatē.
Now Śaṅkarācārya analyses this portion ‘na sat na asat’ taken together; and
Ānandagiri who has written a commentary on Śaṅkarācārya’s bhāṣyaṁ he gives a
particular meaning for this expression; Ānandagiri does two things; main purpose
is commenting on Śaṅkarācārya’s commentary. But he writes independent
commentary also; or certain parts of some slōkās also; and for this na sat na asat;
Ānandagiri gives a different and simple meaning. In fact in the mūlam class I have
taken only Ānandagiri’s simple meaning to avoid lot of technical discussion on this
score.
And that meaning is tad means kāryam; asad means kāraṇam based on
Taittirīyōpaniṣat vākyam: असद् वण इदमग्र आसीत्। ततो वै सदजणयत। asad vā idamagra āsīt–|
tatō vai sadajāyata| [Tait.Brah.7.1] in that portion asat means kāraṇam sat means
kāryam that meaning Ānandagiri takes here and makes the whole discussion very
simple. Na sat na asat ucyatē means Brahman is kārya-kāraṇa vilakṣaṇam; anyatra
asmād kṙta kṙtaḥ; in one minute the job is over; but Śaṅkarācārya takes a different
meaning; so that he can dwell deeper on the concept of vēdānta. Instead of taking

sat as kāryam, Śaṅkarācārya takes sat as existence. And instead of taking asat as
kāraṇam, Śaṅkarācārya take asat as non-existence. Therefore, sat asat means
existence and non-existence.
By taking that meaning Śaṅkarācārya wants to include the entire objective-world in

these two words because the entire objective-world has got past present and
future; past and future will come under what; non-existence; present will come
under what; existence; by negating sat and asat, Śaṅkarācārya or Lord Kr̥ ṣṇa has
negated the entire universe of past, present and future; which will come under sat
and asat category only.
Therefore, Śaṅkarācārya says these two words negate the objective-universe of

past present and future. And by negating the objective-universe, the upaniṣat
indirectly reveals Brahman as what is left behind. By negating the objective-
universe, Lord Kr̥ ṣṇa makes it clear what is left behind; what will be left behind [I
told you in the last class; if the entire objective-universe is negated; what is left
behind is the subject, the Brahman. Thus na sattannāsaducyatē (BG 13.13]; is
revealing Brahman as myself; not directly but indirectly, This way of revelation is
called niṣēdaḥ-mukha-pramāṇam; niṣēdaḥ-mukha-pramāṇam means indirectly
revealing the truth; by negating everything that is non-truth. How to translate?
Indirectly revealing the truth by negating everything which is non-truth. And what
is non-truth, every object is non-truth. Every object is non-truth; and what is the
truth; subject-alone is the truth.
And the upaniṣat has to use the indirect-method because the subject cannot be
revealed through any pramāṇam. If it is revealed through a pramāṇam, it will
become a pramēyam, object; since apramēyam-Brahman cannot be directly
revealed through pramāṇam. If it is revealed-directly through pramāṇam it will
what; become prameyam; Brahman is aprameyam therefore, it cannot be directly
revealed through pramāṇam. Even though it cannot be directly-revealed through
pramāṇam, it can be indirectly-revealed; that is called pramēya-niṣēdaḥ-rūpēṇa;

apramēyam-Brahma Ātmataya avaśiṣyatē. Pramēya-niṣēdaḥ-dvāra apramēyam-

Brahma Ātmataya avaśiṣyatē. This very subtle concept Śaṅkarācārya wants to
bring out in this portion. Therefore, he takes the word sat asat as existence and
non-existence. That is going to be elaborated now.
In the third paragraph pūrva-pakṣi said by saying Brahman is neither existent nor
non-existent; Lord Kr̥ ṣṇa is not communicating anything. This was the complaint of
pūrva-pakṣi because everything should come under either existent-category or
non-existent-category. By saying Brahman is neither existent nor non-existent;
Lord Kr̥ ṣṇa does not communicate anything. After a very big hype, it has become
an anti-climax; to use an expression which does not communicate anything. That
was the complaint.
And for that Śaṅkarācārya answers it may not communicate anything to you; but it
communicates a lot to the prepared-mind. Neither existent nor non-existent may
not communicate anything to you or you-type-of-people, but it communicates a lot
to the prepared-mind. Naturally the question comes how does this communicates.
For that Śaṅkarācārya says upaniṣat has been using this method although, if you
are used to upaniṣadic-method, you can very easily employ, because Bhagavad
Gīta is sarvōpaniṣat gāvaḥ dhogta-gōpala-nandanaḥ. All the crucial teaching of
Gīta [there are so many superficial teachings]; but all the crucial teachings of the
Gīta, you can understand only if upaniṣadic background is there. This idea is well
explained in Gīta chapter 2.16 which reads as ‘nasado vidyato bhāvaḥ’. If you
have to understand without upaṇiṣat-background, you cannot come even near it.
[it is like giving a hard-sweet - porulvilaṅgai to a dog]. Mastani sarvabhūtani, na ca
mastani bhūtāni; karmāṇi akarma ya paśyēt, akarmaṇi ca karmayaḥ; kṣētrajñam
cāpi mām viddhi; all these crucial slōkās you will understand only if you have
upaniṣadic-background. Therefore Śaṅkarācārya says these two words are used to
negate the world, saying that do not look for Brahman because dēśa-kāla-vastu-
paricinnam.

What is this pair of expression; is jagan niṣēdaḥ; this method is employed where;
Śaṅkarācārya quotes the upaniṣatic context. upaniṣatsu, sarvāsu upaniṣatsu, in all
the upaniṣats, we saw this paragraph, [page 323 bhāṣyam 4th paragraph, ~ or else
you will be searching for this like our search for Brahman ]; therefore, sarvāsu
upaniṣatsu, in all the upaniṣats, jñēyaṁ-brahma Brahman is revealed only by
negation. What is the most famous expression is ‘nēti nēti’ [Br. upaniṣat 2.3.6] iti
means idaṁ; [very carefully note, iti means idaṁ] idaṁ means object. So ‘na iti’
means it is neither a close-by-object or is it a remote-object. Neither is it a mūrtā
object nor is it an amūrtā-object; body will come under concrete-object; our
emotions will come under what; object but not concrete-object; but abstract-object
because emotions are also, known or unknown? Do we not complain; I have got
sorrow, I have got happiness; therefore, na iti mūrtā viṣayaḥ na iti amūrtā viṣayaḥ,
na iti na pratyakṣa viṣayaḥ; na iti parōkṣa viṣayaḥ; in short, it is not viṣaya; it is not
an object at all.
This is ‘nēti nēti. In Prātasmarañam,
प्रातभयजाचम मनसा वचसामगम्र्ं

वाचो नवभान्न्त ननन्खला र्दनुग्रहेण ।
र्न्नेनतनेनतवचनैर्नंगमा अवोचं_
स्तं दे वदे वमजमचर्ुतमाहुरग्र्र्म् ॥२॥
Pratarbhajámi manasá vacasámagamyam

vacho vibhánti nikhilá yadanugrahena
yanneti neti vacanair nigamá avocam-
stam devadevamajam achyutam áhur agryam. ॥2॥
Early morning we are supposed to meditate on this. What is the next upaniṣat; the
reference is given in brackets. Br. upaniṣat 4.4.22; really speaking not only 4.4.22; it
happens in several places; Mūrtā amūrtā brāhmaṇam (2.3 is there); 3.9 is there; 4.2
is there; and in several places it occurs.
Then another quotation is from Br̥ hadāraṇyakōpaniṣat 3.3.8 asthūlam anaṇu;

instead of negating the object, the upaniṣat gives us another method; every object

in the creation has got one feature or the other differentiating that object from
every-other-object. Every-object in the creation has got one viśēṣam or the other,
differentiating it from all-other-objects. Therefore, what is the unique nature of
any object; it has got features; in Sānskrīt it is called viśēṣam. Once the upaniṣat
negates all the features or viśēṣam, all the objects are negated; and the subject will
be left over. And what is the unique-feature of the subject; if you ask, subject does
not have any feature; it is nirviśēṣam-Brahman. Aśabdam asparśam arūpaṁ arsam
agandam, it is featureless. Therefore, by negating the features, objects are
negated. Therefore, he says asthūlam it is neither big nor short; anaṇu, it is not
small or subtle; Br̥ hadāraṇyakōpaniṣat 3.8.8 says:
अस्िूलमनडविस्वमदीघयमलोनहतमस्नेहमचछार्मतमो-
ऽवाय्वनाकािमसङ् गं अचक्षुरकमश्रोत्रमवाग्
अमनोऽतेजस्कमप्राणममुखममात्रं अनन्तरमबाह्यं न तदश्नानत
ककं चन न तदश्नानत कश्चन ॥ ८॥
asthūlamanaṇvahrasvamadīrghamalōhitamasnēhamacchāyamatamō-
:'vāyvanākāśamasaṅgaṁ acakṣuṣkamaśrōtramavāg
amanō:'tējaskamaprāṇamamukhamamātraṁ anantaramabāhyaṁ na tadaśnāti
kiṁ cana na tadaśnāti kaścana || 8||
23 features are negated. And therefore he says asthūlamanau
ityādiviśēṣapratiṣēdhēna, by negating features, objects are negated. Ēva

nirdiśyatē, only by negation, Brahman is revealed. After nirdiśyatē semicolon; ‘Na
idaṁ tat’ it never reveals Brahman as this is Brahman. It never reveals Brahman
as ‘This is Brahman’ or ‘that is Brahman’; because once it reveals Brahman as this
or that, then it will become an object of experience, pramēyam.
Therefore, idaṁ tat iti na nirdiṣyatē. {Sānskrīt students, you have to put anvayam
properly; idaṁ tat iti na nirdiṣyatē} And why, vācaḥ agōcaratvāt; because Brahman
is beyond the direct revelation of the word [direct-adjective is very important].
Words can be indirectly-reveal. Brahman is beyond the direct-revelation of the
words; Yatō vācō nivartantē aprāpya manasa saḥ.

Now pūrva-pakṣi is confused as to how can these words reveal Brahman; so he

asks the question.
ननु न तदत्स्त, र्द्वस्तु अत्स्तिब्दे न नोचर्ते । अि अत्स्तिब्दे न नोचर्ते, नात्स्त तत् ज्ञेर्म् । नवप्रनतनििं च — ‘ज्ञेर्ं तत्, ’
‘अत्स्तिब्दे न नोचर्ते’इनत च ।
nanu na tadasti, yadvastu astiśabdēna nōcyatē | atha astiśabdēna nōcyatē, nāsti tat
jñēyam | vipratiṣiddhaṁ ca — ‘jñēyaṁ tat, ’ ‘astiśabdēna nōcyatē’ iti ca |
Here pūrva-pakṣi raises a question; Lord Kr̥ ṣṇa is asking us to know jñēyaṁ
Brahman; if Krishna wants us to know jñēyaṁ Brahman; it should come under
either asti category or nāsti category; either you should say jñēyaṁ is existence or
you should say it is non-existence. If you say jñēyaṁ is existence; then Lord Kr̥ ṣṇa
cannot say na sat; [see the development!}; jñēyaṁ must come under existent-
category or non-existent category is the first statement.
The next statement is if you say jñēyaṁ comes under existent-category, then
Krishna cannot say na sat; na sat, not-existent cannot be said; when; if jñēyaṁ
comes under existent-category, Lord Kr̥ ṣṇa cannot say Brahman is not-existent. If
you say jñēyaṁ comes under non-existent-category, it cannot be jñēyaṁ at all,
why, what is non-existent cannot be known.
Therefore, there seems to be a contradiction; I will repeat; jñēyaṁ must come

under existent-category or non-existent-category. If it comes under existent-
category, Kr̥ ṣṇā cannot say ‘na sat’; if it does not under non-existent category, it
cannot be jñēyaṁ.
Therefore, he asks the question. Nanu na tad asti, yad vastu asti śabdēna na
ucyatē; there cannot be a thing called jñēyaṁ; a thing called jñēyaṁ tad he refers
to jñēyaṁ; a thing called jñēyaṁ; cannot exist; it is not there; yat asti śabdēna na
ucyatē, which cannot be referred by the expression existent; a thing cannot exist
which cannot be referred by the expression existent; because if exists it can be
expressed by the expression existent; you cannot say it cannot be expressed by

the word existent. Atha on the other hand asti śabdēna na ucyatē – if jñēyaṁ does
not come under existent-category; na asti tad jñēyaṁ, it cannot be called jñēyaṁ;
because what is non-existent cannot be known; [try to understand even if head is
reeling] asti tad jñēyaṁ; vipratiṣiddhaṁ ca — ‘jñēyaṁ tat,’ ‘asti śabdēna na
ucyatē’ iti; it is contradiction to say that Brahman has to be known; but it does not
come under existent- category. It is contradiction to say Brahman is to be known;
and it does not come under existent-category. You are contradicting yourself. Iti
ca; vipratiṣiddhaṁ means contradiction. Now Śaṅkarācārya replies.
न तावन्नात्स्त, नात्स्तबुद्ध्यनविर्त्वात् ॥
na tāvannāsti, nāstibuddhyaviṣayatvāt ||
Śaṅkarācārya says that you have not listened to the statement properly; that is
why it is confusing. I say Brahman does not come under existent-category which is
the first part of the definition; Brahman does not come under existent-category;
but still it is to be known. Brahman does not come under existent-category; but
still it is to be known. When I say this, you are getting confused because you are
committing a mistake. When I say Brahman does not come under existent-
category, then immediately your mind jumps to a conclusion; what is the
conclusion?
If Brahman does not come under existent-category, you immediately jump like a
frog; and conclude that Brahman is non-existent; and having taken Brahman as
non-existent, then you attack me asking the question if Brahman is non-existent,
how can it be known? Remember, when I say Brahman does not come under
existent-category, don't conclude it is not-existent; because I have said it does not
come under ‘non-existent’ category also. How can you conclude taking only the
first portion and then conclude Brahman is non-existent; and if it is non-existent,
how can you call it jñēyaṁ; and you attack me. I say Brahman does not come
under existent-category; but it is not non-existent. So it is something different

from existent and non-existent; and still it is to be known by you. That is the riddle.
That is the puzzle. If you are not able to solve, become my disciple; I will teach you.
This is the glory of vēdānta. It gives mind-boggling statement and when intellect
becomes immobile; guru makes it mobile. [Not mobile phone] mobile. Therefore,
Śaṅkarācārya answers na tāvad na asti; please note it does not come under non-
existent- category; therefore, it is knowable. What is non-existent is not knowable;
it is not non-existent. Then do you say it is existent; no no no; I will not say it is
under existent-category also. For Vedantin it is a fun. Because we know what is all
about. It will become clearer as we read it. Nāsti-buddhy-aviṣayatvātvad; means
Brahman does not come under non-existent category also.
Now pūrva-pakṣi says that I am not able to imagine anything which is different
from existent-category and non-existent-category; my mind cannot visualize such
a thing; is such a thing possible at all? Because everything in the creation I
understand as existent or non-existent; how can there be a third category at all.
This is the question the student or the pūrva-pakṣi asks and Śaṅkarācārya says I
will clarify your objection. We will read that.
ननु सवायः बुिर्ः अत्स्तनात्स्तबुद्ध्यनुगताः एव । तत्र एवं सनत ज्ञेर्मनप अत्स्तबुद्ध्यनुगतप्रत्र्र्नविर्ं वा स्र्ात्, नात्स्तबुद्ध्यनुग
तप्रत्र्र्नविर्ं वास्र्ात् ।
nanu sarvāḥ buddhayaḥ astināstibuddhyanugatāḥ ēva | tatra ēvaṁ sati jñēyamapi a

stibuddhyanugatapratyayaviṣayaṁ vā syāt, nāstibuddhyanugatapratyayaviṣayaṁ v
āsyāt |
Here pūrva-pakṣi asks the crucial question; is there a third entity which will not
come under existent-category and non-existent-category. Is there such an entity?
He says sarvāḥ buddhayaḥ all our experiences are cognition. Here the word
buddhayaḥ means not intellect but experiences or cognitions or knowledge. All
pieces of knowledge we have or associated with only these two categories; what is
that: this is; this is not; asti-nāsti-buddhi-anugatāḥ ēva; everything that we know is
associated with existent-concept or non-existent-concept.

Asti-nāsti-buddhi [concept or idea] anugatāḥ means associated with existent-

concept or non-existent-concept. Tatra ēvaṁ sati; this being so; if you are
introducing a Brahman; Brahman also must come under only one of these two
categories; either you say Brahman is or you say is not. Therefore he says tatra
ēvaṁ sati, this being our conventional experience; jñēyaṁ api, the Brahman which
you introduce as object-of-knowledge; in fact student comes only with that
attitude; the teacher will say something; thereafter parōkṣa-jñānam; first I will get
an idea about that object like alphonso-mango. So many people have appreciated
highly about it; first I have got a concept and one day I will get it in hand. Then
what will happen I will experience it; similarly, even now even after several years of
vēdāntic study, we never get out of objectification-orientation; we think that we
will get concept of Brahman in śravaṇaṁ and we have to sit in meditation and in
nirvikalpaka samādhi. In samādhi, Brahma-anubhava will come; in which
anubhava I will freshly discover a Brahman, which I have not discovered until now.
Our concept of Brahman is what; again a new thing; an object-alone we think;
because intellect has got this dichotomous-thinking; Brahman is an object which is
far away or nearby existent or non-existent; to get over this problem only we
require lot of puṇyam. Brahman is not a new-object; it is a new-status-of-mind;
which I have not so far understood. Brahman is the name of my-own-status which
I have not understood; therefore, I have taken myself as a jīva; Brahman is not a
thing; but it is a status. Status of what? Do not look up and down! Status-of-mind
which the upaniṣat tries to reveal; which I either understand or not; there is no
question of a thing-called-Brahman; it is not there at all. But, this pūrva-pakṣi has
not followed. Therefore, he says tatra ēvaṁ sati; this being so, jñēyamapi,
Brahman also must be, asti-buddhy-anugata-pratyaya-viṣayaṁ; an object
associated with existent-status or nāsti-buddhi-anugata-pratyaya-viṣayaṁ,
associated with non-existent status; these are the only two possibilities. This is the
pūrva-pakṣa.

In the Ghorakpur book, on the right hand side the Hindi translation is there; there
they are beautifully classifying it as pūrva-pakṣi and uttaram. They have done it
beautifully; you can note. This is pūrva-pakṣa. The next parā is uttaram.
न, अतीद्धन्िर्त्वेन उभर्बुद्ध्यनुगतप्रत्र्र्ानविर्त्वात् । र्द्धि इद्धन्िर्गम्र्ं वस्तु घटाददकम्, तत् अत्स्तबुद्ध्यनुगतप्रत्र्र्नविर्ं वा

स्र्ात्,नात्स्तबुद्ध्यनुगतप्रत्र्र्नविर्ं वा स्र्ात् ।
na, atīndriyatvēna ubhayabuddhyanugatapratyayāviṣayatvāt | yaddhi indriyagamya

ṁ vastu ghaṭādikam, tat astibuddhyanugatapratyayaviṣayaṁ vā syāt,nāstibuddhya
nugatapratyayaviṣayaṁ vā syāt ।
Na onwards Śaṅkarācārya answers. He says we have been experiencing all

through various objects only. Objective-universe only we have been experiencing;
and even when we use the word I the subject, even the subject that I have
understood, is either body or mind; both of which come under the object; both of
which are the part of the objective-universe. Therefore, whether we have been
using first-person-singular, or second-person-singular, or third-person-singular; all
the time we have been experiencing what? When I say ‘I’; body comes under
object or subject? Even though we may take the body as subject; remember from
vēdāntic angle; body also is an object; mind is an object; thus all our experiences
have been centered on what; objects only. We have never experienced the subject;
because subject is never experiencable; therefore, through all experiences, we
have been handling objective-world only including body-mind-sense-complex.
Since we have been experiencing objective- world only, the world existent and
non-existent have been all the time associated with what; the objective-world only.
Thus in our vocabulary the word asti and nāsti we have been using always
associated with what; the objective-world only; including the body and when I say
now that I am existing; what is the meaning, in the past I was not and in the future
I will not be, therefore is ‘exist’ and ‘does not’ exist , I have been always using with
the object ; and Kr̥ ṣṇā does not want to use those two words; which are in our
vocabulary. Because these two words in our vocabulary; which words: ‘existent’

and ‘non-existent’; have been always associated with what ; object only ; and if
Kr̥ ṣṇā uses those two words, then our mind will invariably go to what; an object
only and once those two words associated with objective-universe have been
negated; what is the advantage; by negating these two words, which are in our
vocabulary; associated only with the object; the advantage is the entire objective-
world will be negated. We have never used the word asti with Brahman. In our
experience, before we studied upaniṣats; we have never used asti with Brahman;
we know an asti which is one of the ṣad-bhāva-vikāra. We know asti only as an
empirical-existence which is temporary; which is associated with an object; and
which is associated with nāma-rūpa.
So in our vocabulary, asti is associated with an object; associated with a

temporary-object; associated with an object with nāma-rūpa. Therefore, that word
asti if you use for Brahman; then what will do; Brahman will have object-status;
temporary-status and nāma-rūpa association we will give.
Lord Kr̥ ṣṇa does not want to give these three statuses; objective-status;
temporary-status and nāma-rūpa-saṁbandaḥ-status; when we say asti we have in
mind some nāma-rūpa in mind; when you say nāsti also. Suppose somebody says:
இல்னை (it is not) [ go home and try; go and tell someone இல்னை ( it is not); then
that person will ask you: என்ை இல்னை ( what is not there)]. Therefore, asti and
nāsti are nama-rūpa-sahitam all the time. Lord Kr̥ ṣṇa wants to be Brahman which
is anāmakam, arūpakam; therefore, He wants to avoid nāma-rūpa-saṁbandaḥ;
asti and nāma-rūpa-saṁbandaḥ nāsti; which is called vyavahārika-asti and
vyavahārika-nāsti; he wants to avoid; so that hopefully we will come to
pāramārthikaṁ-asti.
Therefore, he says na, your contention is not correct; because atīndriyatvēna; since
Brahman is not an object of experience; ubhaya-buddhi-anugata pratyaya-
aviṣayatvāt Brahman can never be associated with empirical-asti which belongs to
an object; Brahman cannot be associated with empirical-nāsti also being

associated with an object. Therefore, it is asti-nāsti adītam; ubhaya-buddhi-

anugata-pratyayaḥ- aviṣayatvāt means asti-nāsti-adītatvād. This is saṅkṣēpa-
uttaram.
Now Śaṅkarācārya elaborates yaddhi indriyagamyaṁ-vastu, any object which is an

object-of-experience; like ghaṭādikam like pot etc., tat tat asti-buddhy-anugata-
pratyaya-viṣayaṁ vā syāt it will also be associated with existence for sometime;
[nandavanathil oru āndi], ghaṭādikam the pot is associated with existence for
sometime; we keep it on our head and dance and dance and we break it then
ghaṭāḥ will become associated with nāsti; both are nāma-rūpa-sahita-viṣayam
only. Asti-buddhi-anugata-pratyaya-viṣayaṁ vā syāt, nāsti-buddhi-anugata-

pratyaya-viṣayaṁ vā syāt; we talk about the temporary-existence; nandavanathil
oru āndi is a siddhar song, it refers to the body is also like a pot; because of there
are several reasons. One is, it is made up of clay; number two that also is like pot;
one has pot-belly also; it is body like pot; and that siddhar song says; that we
have got this wonderful pot; for gaining mōkṣa; but we abuse this body in all types
of indulgences [kuthādi kuthādi] and instead of getting mōkṣa what do we do; we
destroy the pot called this body. That is bad. Siddhar-padal aside.
इदं तु ज्ञेर्म् अतीद्धन्िर्त्वेन िब्दै कप्रमाणगम्र्त्वात् न घटाददवत् उभर्बुद्ध्यनुगतप्रत्र्र्नविर्म् इत्र्तः ‘नसिन्नासत्’इनत उ

चर्ते ॥
idaṁ tu jñēyam atīndriyatvēna śabdaikapramāṇagamyatvāt na ghaṭādivat ubhaya

buddhyanugatapratyayaviṣayam ityataḥ ‘nasattannāsat’ iti ucyatē ||
Idaṁ tu jñēyam; so this Brahman which happens to be my Self, atīndriyatvēna,

since it is not an object of experience; you should not use these two words which
belong to only an object; this vocabulary of sat and asat is associated with only
object; therefore, that vocabulary cannot be extended to the subject.
A word which is associated with object should not be associated with the subject; if
you associate with the subject; and we take subject also as an object and meditate

and we will not gain anything and if at all we get anything we will get only a good
sleep only; there is not something that is going to come. Therefore, atīndriyatvēna
śabda ēka pramāṇa-gamyatvāt; it can be understood only through niṣēdaḥ mukha
śabda pramāṇam. Since it can be understood only through niṣēdaḥ śabda; na
ghaṭādivat it is unlike pot; therefore, ubhaya-buddhi-anugata-pratyaya-viṣayam iti;
therefore, it is not associated with either asti or nāsti; objective-vocabulary; iti; iti
here is hētu arthē; iti ataḥ therefore, na sat [jñēyaṁ] na tat na asat iti ucyatē.
Therefore, Lord Kr̥ ṣṇa says correctly only to negate the objective-world.
र्िु उक्तम् — नवरुिमुचर्ते, ‘ज्ञेर्ं तत्’ ‘न सिन्नासुचर्ते’ इनत — न नवरुिम्, ‘अन्र्दे व तनद्वददतादिो अनवददतादचध’ (के.
उ. १ । ४) इनत श्रुतेः ।
yattu uktam — viruddhamucyatē, ‘jñēyaṁ tat’ ‘na sattannāsaducyatē’ iti —

na viruddham, tadviditādathō aviditādadhi’ (kē. u. 1 | 4) iti śrutēḥ |
Pūrva-pakṣi had raised an objection before; that Lord Kr̥ ṣṇa is contradicting
himself he had said; [ where, page 323 fifth paragraph - Ghōrakpur edition of Gīta
bhāṣyaṁ} [nanu na tadasti, yadvastu astiśabdēna nōcyatē | atha astiśabdēna
nōcyatē, nāsti tat jñēyam | vipratiṣiddhaṁ ca — ‘jñēyaṁ tat, ’ ‘astiśabdēna
nōcyatē’ iti ca] there pūrva-pakṣi had used the word vipratiṣiddhaṁ Lord Kr̥ ṣṇa
makes a contradiction; for that Śaṅkarācārya is giving the reply here explicitly
yattu uktam — viruddhamucyatē, viruddham word here is translation of
vipratiṣiddhaṁ in the page 323; iti pūrva-pakṣina uktaṁ; and what is that
statement; ‘‘tat jñēyaṁ tat’ ‘na sattannāsaducyatē’ iti’ it is neither existent nor
non-existent; it is a contradiction; pūrva-pakṣi had said.
For that Śaṅkarācārya says it is not a dōṣaḥ because upaniṣat uses this very very
freely. As I said before if you are familiar with the upaniṣatic-teaching you will be
very comfortable here. And as an example Śaṅkarācārya gives another
contradictory-expression, paradoxical-expression used in the upaniṣat; what is the
paradox; a very famous ‘anyadēva tadviditādathō aviditādadhi’ Brahman is

different from known and unknown; this is also a clean-contradiction; because

everything must come under what: either known-category or unknown-category.
How can upaniṣat say Brahman is something other than known or unknown; not
only that the upaniṣat says may you know this Brahman. And once you know this
Brahman; Brahman will come under which category; known; already you say it
cannot be known; then thereafter the upaniṣat says ‘may you know’: tad ēva
brahmatvam viddhi; here also how do you resolve? In Kēnōpaniṣat we have
resolved that; we have to remember here. Anything that is known and unknown;
will come under a knowable-object. A knowable-object alone can be unknown for
some time; and will become known later; for all known and unknown can be
reduced to knowable; knowable alone can be classified as now-unknown; later
known.
How do you resolve? First reduce all knowns and unknowns are knowable. Then the
next step is all knowables are objects. Ātma is not an object; because Ātma is
subject. So therefore, how do you proceed; Ātma is subject; therefore, Ātma is not
an object. Therefore, Ātma is not a knowable; and therefore, it does not come
under known or unknown. In the same way; Ātma is not an object; therefore, it
does not come under existent and non-existent category; and therefore, Brahman is
my Self; same pattern we have resolve; he says ‘anyadēva tadviditādathō
aviditādadhi’ (kē. u. 1 | 4) iti śrutēḥ; so this teaching is like Kēnōpaniṣat and it is
not contradiction.
For that student says: You are quoting Kēnōpaniṣat; to say that Gīta is not
contradiction. So to say Gīta is not contradiction you quote Kēnōpaniṣat. Now
pūrva-pakṣi says Kēnōpaniṣat is also contradictory; and therefore, how can you
quote for one contradiction another contradiction as a supportive pramāṇam.
Previously I did know only Gīta; now I don't know one more thing; like looking at
the dictionary; I told you; there was one word; querulous; querulous meaning I did
not know; I checked up with dictionary; the meaning I saw it as voluable; first I did

not know one word; now I did not know two words; then I checked up what it was
meant voluable; it is loquacious. Now from dictionary I did not know the meaning
of three words; then for loquacious the meaning was found to be querulous
careless; now we go around to upaniṣat and upaniṣat to Gīta; after lot of struggle I
understood all the three means talkative; these are different words for talkative. In
the same manner for all these seeming-contradiction the final meaning is what: I
am Brahman. But pūrva-pakṣi says the upaniṣat also is a contradiction. For that
Śaṅkarācārya will give the reply that we will see in the next class.

404 Verse 13.12
Page 324 Bashyam 2nd paragraph.
Verse 13.12 bhāṣyam cont’d
र्िु उक्तम् — नवरुिमुचर्ते, ‘ज्ञेर्ं तत्’ ‘न सिन्नासुचर्ते’ इनत — न नवरुिम्, ‘अन्र्दे व तनद्वददतादिो अनवददतादचध’ (के.
उ. १ । ४) इनत श्रुतेः ।
yattu uktam — viruddhamucyatē, ‘jñēyaṁ tat’ ‘na sattannāsaducyatē’ iti — na

viruddham, tadviditādathō aviditādadhi’ (kē. u. 1 | 4) iti śrutēḥ |
Śaṅkarācārya is commenting upon the 12th verse of the 13th chapter, jñēyaṁ
yattatpravakṣyāmi yajjñātvāmr̥ tamaśnutē | anādimatparaṁ brahma na
sattannāsaducyatē, et. And from this twelfth verse Lord Kr̥ ṣṇa has entered into the
topic of jñēyaṁ; which is another word for Brahman. Therefore, Brahman
description has started from this verse which will go up to the seventeenth verse in
the Ghorakpur edition. The 12-16; six verses are brahma-varṇanam and therefore
it is essence of the entire upaniṣats. It is very subtle and very very important
portion also.
Of course, this Brahman is not a new entity that is talked about; in the beginning
of the thirteenth-chapter, kṣētra and kṣētrajña have been talked about; kṣētrajña
as the Consciousness obtaining in everyone; and we must remember that the
kṣētrajña talked about in the beginning and jñēyaṁ-Brahman which is talked
about now; both are one and the same. Kṣētrajña is equal to Brahman is equal to
jñēyaṁ. The only difference is: previously kṣētrajña is talked about as the
Consciousness-enclosed-within-the-body; now we talk about the Brahman which is
the same Consciousness that is the ALL-PERVADING. That is the only difference,
but the nature happens to be the same.

And since that Brahman or kṣētrajña happens to be the very subject-I, the-
observer, it is not-available-for-objectification. Kṣētrajña or Brahman, being I-the-
observer itself, it is never-available-for-objectification. And therefore, śruti cannot
directly define Brahman through any description. Once it directly reveals, it will
become a pramēyam; the words will become pramāṇam; Brahman will become
pramēyam; and any pramēyam will become Brahman; not being an object of
perception or revelation. The upaniṣats want to reveal Brahman in an indirect-
method; and that indirect-method and that indirect method is called niṣēdaḥ-
mukha-pramāṇam, which is the negation of everything that is objectifiable. And
when everything objectifiable and negatable is negated; then the only thing that
will be left out is the negator. We cannot say nothing; because the negator will
remain; because negator is not an object-of-negation. If the negator is also
become an object-of-negation; for that we will require what; another negator; then
another negator; therefore, once everything negatable is negated, the-
unnegatable-negator remains. You have to meditate upon that; when all the
negatables are negated; the-unnegatable-negator remains; that unnegatable-
negator is the observer; the caitanyam; that is Brahman. And therefore, knower
wants to negate the entire creation, which includes body-mind-sense-complex
also. When I say the negator remains; negator should not include the body-mind-
sense-complex also, because that is also an object-of-experience, subject to
negation. In fact every day we are negating the body-mind--complex; and
continuing to exist; when? When;
राहुग्रस्तददवाकरेन्ुसदृिो मार्ासमाचछादनात्
सन्मात्रः करणोपसंहरणतो र्ोऽभूत्सुिुप्तः पुमान् ।... ।६।
rāhugrastadivākarēndusadr̥śō māyāsamācchādanāt
sanmātraḥ karaṇōpasaṁharaṇatō yō:'bhūtsuṣuptaḥ pumān |.... || 6||
[Dakshinamoorthy sthotram] and therefore, the teacher Lord Kr̥ ṣṇa wants to
negate everything; and everything in the world can be negated by different
methods but here Lord Kr̥ ṣṇa uses a particular method; and that is ‘na sat na asat’

ucyatē. The word sat meaning existent referring to the entire objective-world
available in the present; the word sat refers to the objective-world-available-now,
varthamāna-kāla-prapañcaḥ; and the word asat refers to a world that is non-
existent. And what comes under the non-existent type? The bhūta -kāla, the past
universe is non-existent; because past-universe is past. And the future-universe
also is non-existent, because it is not yet born; therefore the word asat refers to
the past-and-future-universe; the word sat refers to the-present-universe;
therefore, all the three universes, trikāla-stāyi; the entire- prapañca is negated.
And once everything is negated, ‘I’ will be left out is Lord Kr̥ ṣṇa’s intention; but the
pūrva-pakṣi does not understand this; therefore, he is raising a question which we
were seeing in the second paragraph before the vacation.
What is that pūrva-pakṣi’s objection; yattu uktam — viruddhamucyatē, ‘jñēyaṁ tat’

‘na sat tan na asad iti’ — this is the question of pūrva-pakṣi. If you want to talk
about something called Brahman; it must come under either existent-category or
non-existent category. If you say Brahman does not come under existent-
category, then naturally it will mean what; it is non-existent. If you say Brahman
does not under non-existent category, then, it must come under existent-category;
because everything should come under what: either existent or non-existent.
So rabbit will come under existent-category but rabbit-horn will come under non-
existent category. This is what our experience is. Anything you name, it must be in
existent or it might not be non-existent. We cannot visualize something which
does not come under either of the category. And therefore, Lord Kr̥ ṣṇa’s definition
of Brahman as different-from-existence and different-from-non-existence; such a
definition is not non-communicating contradicting-definition. This was the
objection raised by the pūrva-pakṣi, for which Śaṅkarācārya gives his answer; after
quoting the pūrva-pakṣi; [completed before vacation, but for continuity, I am
repeating this portion]. Tad jñēyaṁ onwards up to yat tu viruddham ucyatē after

ucyatē, that word jñēyaṁ should start with inverted commas. Then the inverted
commas should be closed in the next line after asad ucyatē iti.
So this statement that Brahman is neither-existent nor non-existent by Kr̥ ṣṇā is

viruddam is contradiction. This is the charge of the pūrva-pakṣi. Now Śaṅkarācārya
says pūrva-pakṣi made such an objection for that I will give an answer; what is
answer: na viruddham; it is not a contradiction because we get the same type of
teaching in the upaniṣats also. If you can understand the upaniṣatic-statement you
can understand the Gīta statement also. Because Gīta is based on upaniṣats. Why;
Sarva upaniṣatō gavaḥ, dōgda gōpala nandanaḥ; therefore, Śaṅkarācārya is
quoting a similar statement from the upaniṣats; what is that ‘anyadēva

tadviditādathō aviditādadhi’ (kē. u. 1 | 4) iti śrutēḥ; and where does it come;
Kēnōpaniṣad; here what does the upaniṣat say: Brahman is something other than
known and unknown. Here also, the same problem comes; what do we generally
think; everything in the creation must come under either known-category or
unknown-category.
If something comes under something-not-known; then it will come under what

category; unknown-category. If something does not come under unknown-
category, then it will naturally come under known-category. The entire creation
must come under only one of these two; but upaniṣat says what; Brahman is
different from known and unknown; there also same contradiction is employed by
the upaniṣat. And there also what is our approach; we give similar answer. When
upaniṣat says Brahman is different from known and unknown; then you are
negating what all the knowables you are negating. Because all the knowables
will come under either known-category or unknown-category. When the upaniṣat
negates both known and unknown category, it means Brahman is not a knowable-
object. If Brahman were a knowable-object it will remain unknown for some time
and later it can become. Since Brahman is not an object at all, it will never come
under knowable-category. Therefore what: once you have negated all the

knowables, what is left behind is again the knower. Previously we said when all the
negatables-are-negated, the negator remains we said; in the same way, when all
knowables-are-negated, what will be left behind, the knower will be left behind.
Therefore, what the upaniṣat says is don't try to know Brahman. You will miserably
fail to know Brahman. Never never try to know Brahman; Brahman is available
only for one job; it is not available for-knowing; it is not available for seeing; it is not
available for experiencing; it is not available for contacting [I can go on and on
making such statements, making you impatient and angry]. Anyway, Brahman is
not available for any of them, except one thing [I do not know whether you
remember; if you remember, wonderful; or else it is OK] what is that; it is available
for claiming, without trying to objectify; you have to learn to claim: that Brahman I
am. Without any searching, without any expectation, without any curiosity; with all
relaxation I should learn to claim I am Brahman. And when I claim I-am-Brahman,
in that word-I, you should not include the world; why, world has been negated; you
cannot claim the body; cannot include the body in the word-I; because body also
has been negated; your should not include the mind also; excluding the world,
excluding the body; excluding the mind, use the word-I and claim I-am-Brahman.
Then the natural question would be if I have excluded the world, body and mind;
nothing is there. After excluding all these, there will be only sūnyam. No, when you
exclude all the three; world, body and mind; there is one thing left out which is the
Consciousness principle; which is aware of the world; aware of the body; aware of
the mind; therefore, different from all of them that Consciousness is left behind;
whose nature is not part, product or property of the body; it is an independent
principle which pervades and enlivens the body; Consciousness is not limited by
the boundaries of the body; Consciousness continues even after all these three;
world, body and mind; is resolved; that remaining Consciousness is the meaning of
the word-I; that-I is different from sat and asat; it means past, present and future
universe. And that-I does not come under the unknown-category also; it does not
come under known-category also because it happens to be the knower-principle

and therefore, if you understand Kēnōupaniṣat; then this will be a walkover. And
what is the answer: I am Brahman. Up to this we saw in the last class. The
beginning is itself with a bang. Ahaṁ Brahmasmi. We will continue.
श्रुनतरनप नवरुिािाय इनत चेत् — र्िा र्ज्ञार् िालामारभ्र् ‘र्द्यमुत्रमंपलोकेऽत्स्त वा न वेनत’ (तै. सं. ६ । १ । १ ।
१) इत्र्ेवचमनत चेत्, न;नवददतानवददताभ्र्ामन्र्त्वश्रुतेः अवश्र्नवज्ञेर्ाियप्रनतपादनपरत्वात् ‘र्द्यमुत्रमन्’ इत्र्ादद तु नवचधिेिः अिय
वादः ।
śrutirapi viruddhārthā iti cēt — yathā yajñāya śālāmārabhya

‘yadyamuṣmiṁllōkē:'sti vā na vēti’ (tai. saṁ. 6 | 1 | 1 | 1) ityēvamiti cēt,
na;viditāviditābhyāmanyatvaśrutēḥ avaśyavijñēyārthapratipādanaparatvāt
‘yadyamuṣmin’ ityādi tu vidhiśēṣaḥ arthavādaḥ |
Śaṅkarācārya has said that Lord Kr̥ ṣṇa’s definition of Brahman is a valid definition
because it is like the upaniṣadic-definition of Brahman. Now pūrva-pakṣi goes one-
step ahead and says I will say upaniṣadic-definition is also defective; to validate
Lord Kr̥ ṣṇa’s definition you are quoting upaniṣadic-definition; my conclusion is that
upaniṣadic-definition also is contradiction; why; because everything should fall
under either known-category or unknown-category; if the upaniṣat says Brahman is
different from both; it is a contradiction only. In fact it is a dampener; because the
student will come with all expectation that the teacher is going to show Brahman;
and having seen Brahman he thinks he will get some mystic experience at least;
and it is said that in some stories that the guru touched the disciple and the
disciple came to an extraordinary state, and things were revolving, etc. and after
reading such experiences,, many students will come with the hope that guru will
touch student’s-head and then the latter ‘I will gain some experience; and we are
all interested in Brahma-anubhava; and when the upaniṣat is negating; it is a
damp-squid; a damper only.
Therefore, he says śrutirapi viruddhārthā iti cēt; who says: pūrva-pakṣi; he gives an
example for that from the karma-kānḍa, vēda-pūrva-bhāga; what is the example:
yathā yajñāya śālāmārabhya; vēda talks about a particular yāga; how to perform it
and by performing that yāga; a person can go to the heaven. And heaven has been

described an extraordinary-place where power cut will not be there; where

everything is so nice; and this person after reading that yajñā vidhi and he is
preparing for all them; and as even he is preparing by checking into vēdic
instructions; he has already done lot of preparation then comes a statement in
vēda itself; which is a dampener statement; yajñāya śālāmārabhya; what is that;
the yajña-śāla, the yāga-śāla for which he has made lot of time and money and
what is the next step he wants to see; then he sees a vēdic statement; kōhi tad
vēda; who knows, who says: vēda; who really knows whether there is a heaven or
not. In Tamil you say [ஆரு ைண்டோ - who has seen!]. So you want to spend lakhs
and lakhs of rupee and perform a yāga hoping to enter the heaven and then the
vēda-pūrva-bhāga says: kaha addha vēda; addha means sākṣāt, pratyakṣēṇa; who
has directly known or seen; yad amuṣmiṁ lōkē [sanskrit students note, amuṣmiṁ
lōkē, saptami vibhakti to be converted into prathama vibhakti; asau lōkaḥ] asau
lōkaḥ means that heavenly world ‘asti vā na vā’ whether the heaven exists or not,
who knows. The moment you read that, a person will wonder why should spend
my time, money and energy for the sake of doubtful-heaven. Nobody would have
interest. Exactly like that, the upaniṣat says by brahma-jñānam you will attain
mōkṣa; then, I am so enthusiastic this karma-yōga upāsana yōga all of them; and
then it says Brahman comes under ‘vidita avidita anyat sat asat anyat’; therefore,
therefore it is all some fishy things are going on and therefore asti vā na vā; ēvaṁ
like the dampener-statement of karma-kānḍa; Lord Kr̥ ṣṇa’s statement also is not
encouraging statement. Any student listening to this will wonder whether it is
necessary to come to the next class or not.
Iti cēt if such a question is raised; what is the answer; na, it is not so; because
‘vidita viditābhyām anyatva śrutēḥ avaśya vijñēya artha-pratipādana-paratvāt ‘yadi
amuṣmiṁ ityādi tu vidhiśēṣaḥ arthavādaḥ. He gives a technical answer; he says in
the vēda-pūrva-bhāga; the statement comes in arthavādaḥ portion. Arthavāda
portions are like story portion; which can always exaggerate things and they don't
have tātparyam in that. You are supposed to know what is arthavāda and I am not

supposed to explain that. But the way you are looking at me, I am tempted to
explain; . In Kaṭhōpaniṣat we get the story of Naciketus; and it is said that the
father got angry with Naciketus and asked him to yama-lōka as the yajñā-dakṣiṇa
to yama dharma raja. The Kaṭhōpaniṣat says Naciketus dropped the body
[dropped the body is not said in the mantra] Naciketus went to heaven and learnt
etc. It does not say he died; now naturally the question will come; is it possible for
a person to keep the body etc. and go to heaven, etc., or I will give you another
example from Bhagavad Gīta itself; why to go to the upaniṣats; after reading the
first chapter everyone asks the question; in the battle field if Lord Kr̥ ṣṇa taught
eighteen-chapters of Gīta, after blowing the conch; what were the other soldiers
doing. Is it possible to teach the entire-Gīta in the battle-field, for us it takes so
much time; while teaching session was on, what were the other soldiers doing;
were they doing the Soduku or drinking Cola? What were they doing? For that
answer; there are certain portions, where you should take the reply-literally; you
have to only extract the meaning; that Arjuna has got vairāgyam; and Arjuna
surrendered to Lord Kr̥ ṣṇa and he has got the knowledge; other than that, you
don't go to the other details. Similarly, after hearing the Naciketus story do not ask
the question whether Naciketus went to heaven and that too with this body or
other body; don't ask such questions. All such portions are called what: arthavāda
portions; Arthavāda means you should not them take them literally. Therefore,
arthavādaḥ means they are not pramāṇa-vākyam. They are not valid in their literal
meaning; what is the definition of ārtha-vādaḥ; those statements which are not
valid in their literal meaning. Therefore, you can brush them aside.
Now Śaṅkarācārya says the pūrva-pakṣi’s quotation, whether heaven exists or not
that statement comes under ārtha-vādaḥ portion; therefore, don't take that
literally. You have to interpret this in some-way or the other not make that heaven
is of doubtful existence; that is not the message; you have to interpret in some
other manner; it can only mean that you can take that no human being can directly

know heaven; as it is apauruṣēya viṣaya; that can be the interpretation; don't take
it literally; therefore, your example is wrong.
Whereas, na sat tannasa ucyatē, anyadevatat vidhitat iti, etc. it is not artha0vādaḥ
portion; they are part of central teaching of the vēdānta; and therefore, it is not a
dampener; it has got a message; you should not negate the statement and you
should look for the meaning and it has a got a meaning also. And that is what
Śaṅkarācārya wants to explain.
Vidita aviditābhyām anyatva śrutēḥ; the Kēnōpaniṣad definition of Brahman is

avaśya vijñēya artha pratipādana paratvāt; it is a pramāṇa-vākyam; tātparya
vākyam meant to reveal Brahman; unlike what; kho addah vēda; the karma-kānḍa
vākyam; unlike that, this is a pramāṇa-vākyam; therefore, you cannot brush it
aside as contradiction.
Whereas avaśya vijñēyārtham means what; Brahman which has to be necessarily

known; whereas ‘yadi amuṣmin lōkē’ ityādi tu, the statement you have quoted
from karma-kānḍa is vidhiśēṣaḥ arthavādaḥ it is an arthavādaḥ portion and
therefore, it is not a pramāṇam; you can brush it aside.
Now naturally the next question will be, then if it is not a contradiction then how
are we to extract the meaning from that. Śaṅkarācārya says if you don't know how
to interpret that, you allow me to interpret and listen; do not merely negate the
statement saying that it is a contradiction; upaniṣat has to use the language of
contradiction, because the truth happens to be un-revealable through direct
method. Therefore upaniṣat has to use the language of contradiction or paradox.
That is why throughout vēdānta, Brahman revelation is full of paradoxical-
language; it is farther than farthest; it is nearer than the nearest; it is bigger than
biggest; it is smaller than smallest. When you say farther than the farthest, how
can it be near; upaniṣat contradicts by saying what; it is nearer then nearest. It
says bigger than biggest; and then immediately followed by the statement smaller
then smallest. Upaniṣat has to use the language of paradox because it is not

available for objectification; it has to stop the intellect from searching and it has to
make the intellect fall back to its own adhiṣṭhānaṁ. Dropping the search for
Brahman is mōkṣa. Therefore, it has to give shock treatment. That Śaṅkarācārya
will explain now.
उपपिेश्च सदसदाददिब्दै ः ब्रह्म नोचर्ते इनत । सवो नह िब्दः अियप्रकािनार् प्रर्ुक्तः, श्रूर्माणश्च श्रोतृभभः,
जानतनिर्ागुणसम्बन्धद्वारेण सङ् केतग्रहणसव्यपेक्षः अिं प्रत्र्ार्र्नत; न अन्र्िा, अदृष्टत्वात् ।
upapattēśca sadasadādiśabdaiḥ brahma nōcyatē iti | sarvō hi śabdaḥ

arthaprakāśanāya prayuktaḥ, śrūyamāṇaśca śrōtr̥bhi ḥ,
jātikriyāguṇasambandhadvārēṇa saṅkētagrahaṇasavyapēkṣaḥ arthaṁ
pratyāyayati; na anyathā, adr̥ṣṭatvāt |
Here Śaṅkarācārya says whether it is upaniṣat or any other acārya like Kr̥ ṣṇā, they
all will be forced to use the language of contradiction or paradox; because
language cannot directly reveal Brahman. If language directly reveals Brahman,
then the language will become śabda-pramāṇam; and Brahman will become what;
pramēyam. And once Brahman becomes pramēyam, it will also become one of the
objects in the creation; then it cannot be pramēyam. So if Brahman has to be
Infinite, it cannot be pramēyam. What is pramēyam; one of the objects of
knowledge. This step you should understand clearly. If it is not a pramēyam it
cannot be revealed through pramāṇam. If it cannot be revealed through
pramāṇam, it cannot be revealed through words also because words also come
under śabda-pramāṇam. And since words cannot reveal Brahman, what can the
guru do; he has call all the students; then if words cannot reveal Brahman can
silence reveal Brahman. This is another confusion, after that Dakshinamurthi
stotram, many people think silence can reveal Brahman. By words itself if the
student does not understand, by silence what the student will understand; nothing
will happen; and therefore the words cannot reveal Brahman; guru cannot use
silence also; therefore, you have to use words only and words are used to reveal
Brahman in an indirect-manner. Therefore, whenever we say silence reveals
Brahman, we should translate it as words reveal Brahman through an indirect

method. Indirect method is called silence, because you have not talked directly.
Therefore, the upaniṣat uses the language of contradiction to reveal Brahman. but
words cannot reveal Brahman..
Now here Śaṅkarācārya explains why words cannot reveal Brahman. There are so
many reasons for that; and here Śaṅkarācārya gives a technical explanation for
that. A very interesting portion. We have seen elsewhere also. But here
Śaṅkarācārya himself discusses that technical explanation. I will just give the
introduction for that. The actual details we will see in the next class.
So it is said that words can reveal any object only if the object fulfils certain
conditions. Words can reveal any object only if the object fulfils certain conditions.
And the conditions are called śabda-pravr̥ tti-nimittāni. Nimittam means what
condition. Śabda pravr̥ tti means verbal revelation . Śabda-pravr̥ tti-nimittam means
conditions for verbal revelation. Any object which fulfils those conditions can be
revealed through words; anything that does not fulfil those condition cannot be
revealed through words. Śaṅkarācārya first mentions the conditions for verbal-
revelation. And he gives examples also for each condition; then he shows Brahman
does not fulfil any of these conditions; therefore, cannot be revealed by words
directly. This directly is very important. Brahman cannot be revealed by the words
directly; therefore it can be revealed by words only indirectly; and indirect method
is a method of paradox. It is neither known nor unknown; it is neither existence; nor
non-existence; neither far nor near; neither small nor big; all these methods are
used and those details we will see in next class.

405 Verses 13.12 and 13.13
Page 324 Bhāṣyam 2nd paragraph from the bottom
उपपिेश्च सदसदाददिब्दै ः ब्रह्म नोचर्ते इनत । सवो नह िब्दः अियप्रकािनार् प्रर्ुक्तः, श्रूर्माणश्च श्रोतृभभः,
जानतनिर्ागुणसम्बन्धद्वारेण सङ् केतग्रहणसव्यपेक्षः अिं प्रत्र्ार्र्नत; न अन्र्िा, अदृष्टत्वात् ।
upapattēśca sadasadādiśabdaiḥ brahma nōcyatē iti | sarvō hi śabdaḥ

arthaprakāśanāya prayuktaḥ, śrūyamāṇaśca śrōtr̥bhi ḥ,
jātikriyāguṇasambandhadvārēṇa saṅkētagrahaṇasavyapēkṣaḥ arthaṁ
pratyāyayati; na anyathā, adr̥ṣṭatvāt |
In this ślōka [twelfth] of thirteenth chapter, Lord Kr̥ ṣṇa introduced the topic of
Brahman by using the word jñēyaṁ. He pointed out that I shall teach you jñēyaṁ-
Brahman; by which you attain immortality or attain mōkṣa.
And having promised to teach Brahman, the first message Lord Kr̥ ṣṇa gives is in
the language of contradiction: Brahman is that which is neither-existent nor non-
existent. Naturally pūrva-pakṣi gets a doubt that there is no such thing in the
creation which is other than existent and non-existent; because everything should
come under either existent-category or non-existen-category. And therefore,
pūrva-pakṣi says this does not convey anything at all. This was the objection; for
which Śaṅkarācārya answers: You cannot say so because according to pūrva
mīmāṁsā law whatever is presented as the primary teaching, vidhi-śabdaḥ, not
ārtha-vādaḥ-śabdaḥ; must have a positive-message because a pramāṇam always
will convey something. Arthavāda is apramāṇam; therefore, may not convey but
vidhi-śabdaḥ means conveyed as a primary-message is pramāṇam and pramāṇam
must have something positive to reveal and if it does not reveal anything, it means
you have not employed the pramāṇam properly. This language of contradiction is
used not only by Lord Kr̥ ṣṇa and has been used in all the upaniṣats also. And he

gave an example; Brahman is neither-known nor unknown; another contradiction.

Not only from mīmāṁsā-angle Brahman is there; even if you analyse-logically
Brahman is existent; but śruti uses the language of contradiction; because
Brahman cannot be revealed directly by words. Since Brahman cannot be directly
revealed, upaniṣat has to use indirect method; several indirect-methods are there;
one indirect-method is the paradoxical-language or language-of-contradiction.
Another indirect-method is language-of-negation; niṣēdha is one method;
paradoxical-expression is another method; śruti has to employ these indirect-
methods, because Brahman cannot be directly-revealed through words.
Naturally the next question is why cannot Brahman be directly revealed through
words. Śaṅkarācārya says the reason is this; and what is that. Words can reveal any
object only if that object fulfils certain conditions. Not only in vēdānta but in any
field, words can do that. this is based on the Tarka-śāstra pramāṇa which is
acceptable to vēdānta also. Those conditions are called śabda-pravr̥ tti-nimittāni;
five conditions for verbal communication or verbal-revelation of an object. And five
conditions are there and Śaṅkarācārya here refers to four conditions; and if these
conditions are present that can be revealed; but in the case of Brahman, we find all
the conditions are absent; śabda-pṛavr̥ tti-nimitta-abhāvat Brahma na śabda-
vāccyam bhavati; śabda-lakṣyam ēva abitum arhati.
Then naturally the next question would be: what are those śabda-pravr̥ tti-
nimittāni. Śaṅkarācārya enumerates and gives the examples for each one of them.
Thereafter he will show Brahman does not have these conditions. Upapattēḥ ca
because of logical reasons, also śruti has to use the indirect-method.
Because of the logical reasons also, sad-asadādi-śabdaiḥ through words like

existent or non-existent; big or small; far away or nearby; through any of such
words sat means existence asat means non-existence; adhi śabdaiḥ verbal-
expression, Brahma na ucyatē; the verb ucyatē is significant; Brahman is not
directly-revealed paranthu Brahma-lakṣyatē. Ucyatē means vācyārthaḥ na bhāvati;

ḷakṣyatē means vācyārthaḥ na bhavati paranthu lakṣyata bhavitum ucyatē. Sarvōhi

śabdaḥ, every single word you use for communication artha-prakāśanāya
prayuktaḥ, when it is employed for revealing some objects or the other; ārtha
means object; prakāśanāya means for revealing; prayuktaḥ when it is employed; in
fact it is a nice homework; future also in all our transactions we can do this
homework; which word I am understanding through condition one; even normal
sentences: bring some water; how do I understand and what is water. Because
water is not around; somebody says bring water; I am understanding; so which
condition I am unknowingly employing for understanding the communication.
Wonderful homework you have keep on thinking; condition one is used; condition
two is used; you should have such a facility that as even you hear you should know
which condition is working; because throughout the lecture, I am communicating
only by employing these conditions; we are unknowingly using it, but they have
studied what are the conditions. Prayuktaḥ, employed for communication;
śrūyamāṇaśca śrōtr̥ bhiḥ, and when the verbal condition is employed a person who
has been trained in that language; if it is Chinese news, nothing will be
communicated; therefore, the one who is trained in that language, śrūyamāṇaśca
śrōtr̥ bhiḥ heard by the people; jāti-kriyā-guṇa-sambandha-dvārēṇa; these are the
four conditions; first condition is jāti; jāti means universal is the condition number-
one; jātiḥ means universal. Śaṅkarācārya will explain each condition through an
example. So here we will only note the words and explanation will come in the next
paragraph. Jātiḥ means universal; kriyā means function, through functional name I
communicate; third-one is guṇa; guṇa, means through attributes I communicate
or reveal an object; and number four is sambandhaḥ means relationship;
connection or link, relationship. Universal, function, attributes, connection or
relations; through these four methods; the fifth one is called rūḍiḥ means
popularity; certain words become popular because of the common-usage that is
called rūḍiḥ; rūḍiḥ become relevant when we talk about pratyakṣa-gōcara-vasthu;
rūḍiḥ will be applicable only with regard to things which are sensorily-
experiencable since Brahman does not come under that; Śaṅkarācārya does not

mention rūḍiḥ, popularity. So dvārēṇa, through these four conditions, saṅkēta-

grahaṇa-savyapēkṣaḥ; when the word is communicating, one of these four
conditions universal, function, attribute, connection; that four functions and the
object-revealed; the connection between the function, that is the condition and the
object; the listener must immediately see. Therefore, saṅkēta-grahaṇa-
savyapēkṣaḥ, depending upon the appreciation of the connection between the
conditions and the object, because that is to be revealed. Word is revealing what;
only the condition; the condition and the object to be revealed that saṁbandaḥ;
saṅkēta means saṅgati or saṁbandaḥ; link, saṅkēta can be the link; the link, the
condition and the object; savyapēkṣaḥ; all these things are happening; we are
already employing that; but without knowing we are employing; but once we are
given the examples; now I am talking abstractly; once you get the examples you
will say, Oh! Only this much only, it is simple; you will see it as very very simple
only; saṅkēta-grahaṇa-savyapēkṣaḥ arthaṁ pratyāyayati; arthaṁ means that
relevant object; pratyāyayati means reveals; bōdhayati; [prati plus e dhātu; to be
causal, prathama puruṣaḥ ēka vacanam] na anyathā, na anyathā means not
otherwise; not otherwise means without these conditions, verbal communication
does not take place; cannot take place ~ what a confidence. Na anyathā; why
anyathā adr̥ ṣṭatvāt because we don't experience any exception to this rule; we do
not experience any exception to this rule; which rule, that only when conditions
are there verbal communication takes place, otherwise; it would not. Anvaya-
vyathirēkāt. na anyathā adr̥ ṣṭatvāt means anvaya-vyathirēkā-yuktē; After anyathā
comma, after pratyayati full stop is there; semi-colon will be better. Arthaṁ
pratyāyayati; na anyathā, adr̥ ṣṭatvāt.
Now Śaṅkarācārya will give example for each condition.
तत् र्िा — ‘गौः’ ‘अश्वः’ इनत वा जानततः, ‘पचनत’ ‘पठनत’ इनत वा निर्ातः, ‘िुक्लः’ ‘कृरणः’ इनत वा गुणतः, ‘धनी’
‘गोमान्’ इनत वा सम्बन्धतः ।
tat yathā — ‘gauḥ’ ‘aśvaḥ’ iti vā jātitaḥ, ‘pacati’ ‘paṭhati’ iti vā kriyātaḥ, ‘śuklaḥ’
‘kr̥ṣṇaḥ’ iti vā guṇataḥ, ‘dhanī’ ‘gōmān’ iti vā sambandhataḥ |

For each one he gives the example. The first example is tat yathā — it is like the
following example; after tat yathā put a dash - the first one is ‘gauḥ’ ‘aśvaḥ’ iti;
when I use the word there is a cow or there is a horse; how do you understand a
cow or a horse. Now I am referring to a cow standing on the road, your
understanding through my words and that particular-cow you have not-
experienced; or you are not-experiencing and it is not pratyakṣa-pramāṇa-
gōcaram; even though it is not pratyakṣa-viṣaya; still you are understanding that
cow. Now the question is: how do you understand that cow which is not-
experienced-by-you. It is very simple because you have experienced-another-cow -
before. And the other-cow you have experienced is able to help you understand
the present-cow that is on the road; the cow-you-have-experienced-before is
which cow; not the same-cow; you have experienced some-other-cow only; even
though pratyakṣa pramāṇam is related to some-other-cow only; still you
understand this particular-cow; how do you understand this particular-cow even
though you have experienced only some-other-cow-before. The tarka śāstra says
after experiencing a few cows, now you understand what is cow in general. This
general knowledge of how a cow looks like; its general features is called
‘cow_ness’; even though you have not experienced all-the-cows; by experiencing a-
few-cows you understand cow_ness as the universal; and word that I am using
refers to only universal-cow; which you can understand, because you cannot
understand that particular-cow, because that particular-cow is not available for
you; therefore, the word cow reveals the universal and based on the universal you
understand that there is a particular-cow which has got that universal features of a
cow. Therefore, according to the śāstra, words reveal the universal; when I use the
word cow, you have got only a concept of cow_ness; and when I say there is a cow;
from the knowledge of the universe, you understand a particular-cow which has
got the cow_ness and therefore, when I say cow you understand what is a cow;
based on what; the universal cowness. When I say man, your understanding is

based on what: the universal; even though what kind of particular-man you do not
know; whether he is tall, short, dark or fair; all these details you do not know; but
you know that there is an individual; what type of individual; an individual who has
got man-ness as the universal. In Tarka śāstra we call it gōtva viśiṣta gauḥ jñayatē;
manuṣya viśiṣta manuṣya jñayatē. Therefore, one method is called what: the ‘ness’
of a thing; which helps in understanding, which is called universal, So yathā ‘gauḥ’
‘aśvaḥ’ iti jātitaḥ; through universal you understand. And for that you should have
experienced a few particulars without experiencing a few particulars. Without
experiencing a few particulars, universal cannot be known. Suppose I say there is a
Methun standing; then you will raise your eye-brows and ask: have you seen it and
what did you say: then I say Methun; you ask how do you spell it; m e t h u n; have
you seen it; you are just blinking. But when I say cow you understand because you
understand universal-cow because you have seen some cow; and Methun you
don't understand because the meaning of the Methun is not universal for you and
you do not know whether Methun is an animal. I can quote because we went to
Arunachal Pradesh; such an animal is found in Arunacala Pradesh. Methun is a
four-legged animal which is as big as a cow or a buffalo which has got several
features resembling the cow and buffalo but it is not cow or buffalo, not even a
yak; it is a unique-animal which is found there only. We had a guide; in Arunacala
Pradesh we travelled all over; the guide was a local; and then he took us to his
house also during the travel and there all the houses are stilted-houses; and all the
wooden poles are there; and there we found the skull of several Methun standing;
we saw the live animal also; the skull is their food; and after eating they should not
throw away the skull; because they also have the belief in puṇyam-pāpam-
svargam-naragam etc. and to get out of that pāpam, they have to hang the skull its
seems. Anyway Arunacala Pradesh animals is not our concern or topic. What I
want to say is, Methun does not communicate to you now; if you have experienced
a few Methuns, you will get the idea of what: the universal and once you get the
idea of universal; and when I say there is a Methun standing there, immediately

you will understand from jāti that I refer to a particular vyakti, individual is called
vyakti; and you understand the particular through the universal. Understanding
the particular through universal is called jāti-condition.
Then the second one is called ‘pacati’ ‘paṭhati’ iti vā kriyātaḥ; so I understand
through function; when I say the cook has come you understand that there is a
person, a human being; and how do you understood; what type of person; the
word cook reveals a human-being through what; not through jāti but through
kriyā; the plumber has come etc comes Therefore ‘pacati’ ‘paṭhati’ iti vā kriyātaḥ
comes within the ambit of kriyā or function. [sanskrit students jātitaḥ, kriyātaḥ, tasi
is tritiyārthē or pancamyārthe].
And what is the third one ‘śuklaḥ’ ‘Kr̥ ṣṇaḥ’ iti vā guṇataḥ through attribute; when
you mention the rose through the attributes of colour you communicate. ‘śuklaḥ’
‘Kr̥ ṣṇaḥ’ iti vā guṇataḥ, through attribute you come to know a thing. The ‘blacks’,
the ‘whites’ etc. you communicate; by ‘black’, you refer to a person who has got
that colour, I do not know whether that is appropriate to use that word; but that
word is used. ‘śuklaḥ’ ‘Kr̥ ṣṇaḥ’ iti vā guṇataḥ, through attributes.
And what is the fourth one; ‘dhanī’ ‘gōmān’ iti vā; dhanī means rich, possessor or
wealth; he is the owner of wealth; gōmān means one who has got the cow; even
like he is a father, mother, brother etc., they reveal a person through the
relationship. Iti vā sambandhataḥ; through all these methods we reveal things;
and he now asks the question why cannot we reveal Brahman. Now that is said in
the following paragraphs.
न तु ब्रह्म जानतमत्, अतः न सदाददिब्दवाचर्म् । नानप गुणवत्, र्ेन गुणिब्दे न उचर्ेत, ननगुयणत्वात् । नानप निर्ािब्दवाचर्ं
ननन्रिर्त्वात् ‘ननरकलं ननन्रिर्ं िान्तम्’ (श्वे. उ. ६ । १९) इनत श्रुतेः ।
na tu brahma jātimat, ataḥ na sadādiśabdavācyam | nāpi guṇavat, yēna

guṇaśabdēna ucyēta, nirguṇatvāt | nāpi kriyāśabdavācyaṁ niṣkriyatvāt ‘niṣkalaṁ
niṣkriyaṁ śāntam’ (śvē. u. six | 19) iti śrutēḥ |

Each one is negated with regard to Brahman. Brahma tu na jātimat, Brahma tu; tu
to indicate differentiate Brahman; vailakṣaṇya dyōtanārthaḥ tuḥ Brahman na
jātimat; unlike the conventional things in the world, Brahman is na jātimat; there is
no universal called Brahman. When is the universal possible; when there are
several Brahmans and you see one or two Brahmans, like cow or horse; then
based on a few particular-experiences you will know what is universal, what are
the features, etc., based on that when I say there is Brahman; like the Methun; you
will understand. Brahman universal is not possible; Ēkatvād; universal is possible
only when there is plurality. Without particulars, universal is not possible; in Tarka
śāstra this is very normally discussed; nityam ēkam anekañugatam sāmanyam;
jātiḥ all these are tarka śāstra based and borrowed by vēdānta. That is why they
study Tarka-saṅgraḥ as the primer before vēdānta. Artha-saṅgraḥ is the
condensation of mīmāṁsā śāstram and laghu siddhāntā kaumudi is the basis of
vyākaraṇam; tarka, mīmāṁsā vyākaraṇa; then all these concepts we can walk over.
Jātiḥ means it is natural.
So Brahman does not have universality. After jātimat full stop. Ataḥ therefore, na
sadādi-śabdavācyam the word sat in common parlance refers to what; any existent
object; the word sat according to dictionary is existent-object; if you say Brahman
as sat, you will conclude Brahman is also one of the existent-object in the creation;
but Brahman is not one of the existent-object in the creation; therefore, the word
sat cannot be used.
Then what about asat; certainly it cannot be used; word asat means what; several
non-existent object, like human-horn rabbit’s-horn etc. Brahman does not come
under one of the non-existent objects; Brahman does not have sattā jāti; Brahman
does not have asattā jāti. In Tarka śāstram sattā is a jāti and vēdānta does not
accept sattā jāti. Anyway they are all technical discussions; so na sadasatādi
śabdavācyam; Brahman cannot be revealed through existence, non-existence, etc.
because such universals are not there in Brahman.

Then why can't you use attributes to reveal Brahman? Here he has changed the
order; while enumerating he said jāti; kriyā; guṇaḥ; but here after jāti; guṇā and
then kriyā; he goes in a different order.
Brahman cannot be revealed through attributes also; because you cannot even say
Brahman is big or small; even bigness attribute cannot be given to Brahman, why,
because Brahman is nirguṇatvād. Brahman being nirguṇam; sākṣī cētā kēvalō
nirguṇaśca - Sve.Upa. 6.11, not quoted here, but you have to note.
So sadādiśabdavācyam; you should put a full stop. Then nāpi guṇavat Brahma
[again Sānskrīt students, in the word guṇavat; vat is not ivārthe; but in the
meaning of possession. takāranthah napuṁsaka liṅgaḥ, guṇavat śabdaḥ,
prathama vibhakti; ēkavacanam; guṇavat; guṇavati, guṇavanti iti rūpaṇi;
napuṁsaka liṅgah; Brahma being napuṁsaka liṅga, guṇavat is also napuṁsaka
liṅga; Brahman is attributeless. And if it had attributes, then Brahman could have
been revealed through the attributes but Brahman does not have any attributes
because Brahman is nirguṇam. After nirguṇatvāt, full stop.
Then why cannot Brahman be revealed through some function, like cook, plumber,
mason, etc. That is also not possible na api kriyāśabdavācyaṁ; Brahman cannot be
revealed though any particular function also. That’s why the moment we use the
word witness, people immediately raise the eye-brows because witness seems to
be a function; and therefore even that word we cannot use. Why, niṣkriyatvāt;
because it does not have any function; that is why Dayānanda Svāmiji used to say
Brahman is ‘utterly useless’. Only useful thing is māya. That is why we say for
vyavahāra you use māya. But for mōkṣa we have to come to Brahman. Anyway,
that is an aside topic. After niṣkriyatvāt full stop should not be there; put a coma,
because of the following śruti-vākyam. Again Śvē. u. six | 19) ‘niṣkalaṁ niṣkriyaṁ
śāntam’. Niṣkalaṁ means divisionless; śāntam’ means ever calm; but they are not
relevant; what is the relevant word for us. When we are reading the quotation, we
have to apply the mind; which word in the quotation is relevant for us. The word

niṣkriyaṁ is relevant. Therefore, these three conditions are not there. Then, what
about the fourth connection of saṁbandaḥ. That is said in the next paragraph. It
should not be next paragraph but should continue in the same paragraph.
न च सम्बन्धी, एकत्वात् । अद्वर्त्वात् अनविर्त्वात् आत्मत्वाचच न केनचचत् िब्दे न उचर्ते इनत र्ुक्तम्; ‘यतो िाचो
तनिततन्ते’ (तै. उ. २ । ९ । १) इत्र्ाददश्रुनतभभश्च ॥ १२ ॥
na ca sambandhī, ēkatvāt | advayatvāt aviṣayatvāt ātmatvācca na kēnacit śabdēna

ucyatē iti yuktaṁ; ‘yatō vācō nivartantē’ (tai. u. 2 | nine | 1) ityādiśrutibhiśca ||
What is the fourth condition? Sambandha or relationship. If Brahman has got

relationship with anything; then through that you can reveal; what are the
examples, like the dhanī; gōmān etc. he said. Brahman cannot have any
relationship why, na ca sambandhī [Sānskrīt students, nakāranthaḥ napuṁsaka
liṅgaḥ, sambandhin śabdaḥ; sambandhi, sambandhini, sambandhīni iti rūpaṇi;
why Brahman does not have sambandhi, never possible, why, ēkatvāt; Brahman
being ēkaṁ ēva advitiyam. In non-dual Brahman, how can there be any
relationship. And that is why we say pāramārthika dvaitaṁ nāsti. So ēkatvāt;
Brahman being one; advayatvāt; since there is no second thing other than
Brahman sajādiya-vijādiya-svagata-bhēda-rahitam; aviṣayatvāt; therefore only it is
not an object-of-knowledge also. To have subject-object relationship; that is also
another sambandha. Viṣaya-viṣayi saṁbandha; ātmatvāt; it being the ultimate
Ātma the svarupa of everything. Because of these reasons, na kēnacit ātmatvāt ca.
So here sub-commentators take it in a particular way; na ca sambandhī ēkatvāt
advayatvat aviṣayatvāt. With that the sambandha topic is over. Because of the
absence of relationship words cannot reveal Brahman. And then aviṣayatvāt
ātmatvāt ca is the conclusion for all the four put together. Therefore, aviṣayatvāt
ātmatvāt ca na kēnacit śabdena ucyatē. Because of these two reasons no words
can directly reveal Brahman.

Not only it is logically proved as above, śruti itself clearly declares ‘yatō vācō
nivartantē aprāpya manasa saḥ’; so words do not reveal Brahman.
Just an aside note, we said that through sambanda Brahman cannot be revealed,
because Brahman is advitiyam. But what the Vēdas do is even though Brahman
does not have a second thing as real as Brahman, there are many second thing
which belong to a lower order of reality. When you say there is no second thing, it
means there is no second-thing which is as real as Brahman; but there are many
second-things which are vyavahārika-sathyam or a lesser order of reality.
Therefore vēda employs that method. What method? There is a second-thing. First
we say there is no second-thing. Then what do we do? We compromise and say
there is a second-thing and then add a note that the second-thing is of a lower
order of reality and accept anātma. First we will say that there is no anātma;
thereafter we will say there is anātma. And accepting mithya-anātma we talk about
saṁbandhaḥ between sathya-Ātma and mithya-anātma-. And therefore, Brahman
has got saṁbandaḥ or not; now we say Brahman has saṁbandaḥ. You said there
is no saṁbandhaḥ, yes; because there is no second-thing as real as Brahman. Now
you say there is saṁbandhaḥ. Yes, there is a saṁbandaḥ with a thing of lower
order of reality. And once I have accepted anātma, between Brahman and anātma
we can have different types of saṁbandaḥ; one saṁbandaḥ is what; kārya-kāraṇa-
saṁbandaḥ; adhyāsa-adhiṣṭāna-saṁbandaḥ; dr̥ k-dr̥ śya-saṁbandaḥ; thus we bring
all the saṁbandhas which are real or unreal? all unreal-saṁbandaḥ.
When jagat-world is mithya; then the saṁbandaḥ with the world also must be
what; mithya. By making use of mithya-saṁbandaḥ, upaniṣat reveals Brahman.
Śabda-pravṙtti-nirvṙtti-abhāvaḥ we said first and now we say śabda- pravṙtti-nivr̥ tti
bhāvaḥ; and how there is bhāvaḥ; there is a mithya saṁbandaḥ with mithya-world;
through that mithya-saṁbandha we reveal Brahman as kāraṇam, as adhiṣṭhānaṁ,
and witness etc. and after revealing Brahman as adhiṣṭhānaṁ we negate mithya
world also and mithya-revelation also; everything we negate. It is called adhyārōpa

and apavādha. This is an aside note, which we will be employing in the following
slōka. With this the commentary on the twelfth-slōka is over.
The anvaya is, yat jٌñēyaṁ [bhavati]; yajjñٌātvā [mumukṣuḥ] amr̥ tatatvam aśnutē;
tat [ahaṁ] pravakṣyāmi. Anādimatparaṁ brahma ‘na sat na asat’ ucyatē.
सचछब्दप्रत्र्र्ानविर्त्वात् असत्त्वािङ् कार्ां ज्ञेर्स्र् सवयप्राभणकरणोपाचधद्वारेण तदत्स्तत्वं प्रनतपादर्न् तदािङ् काननवृत्त्र्ियमाह

—
sacchabdapratyayāviṣayatvāt asattvāśaṅkāyāṁ jñēyasya

sarvaprāṇikaraṇōpādhidvārēṇa tadastitvaṁ pratipādayan
tadāśaṅkānivr̥ttyarthamāha —
Here Śaṅkarācārya gives the introduction in a particular way; you can give the
introduction in a different way also; so I will present an alternative method;
introducing the whole topic thereafter we can see Śaṅkarācārya’s method also. In
conclusion of the previous ślōka, Śaṅkarācārya said śabda-pravr̥ tti-nimitta-abhāvāt
words cannot directly reveal; then naturally a person will be disappointed because
if Brahman cannot be revealed I cannot know Brahman and therefore I cannot
gain mōkṣa also; therefore, a mumukṣu will be disappointed and then that
mumukṣu is consoled. Even though words cannot directly reveal Brahman; note
words cannot directly reveal Brahman; but words can indirectly reveal Brahman;
and therefore we are going to use that indirect-method. And what is that indirect-
method. Temporarily we are going to accept the world. Even though Brahman is
non-dual really-speaking, for the sake of communication; we will temporarily
accept a world; what type of world; the mithya-world we accept. Acceptance of
mithya-world will not disturb advayam-Brahman. This is called adhyārōpaḥ. And
once the mithya-world is accepted, then we can talk about a relationship; and
using that mithya-world; we will be able to reveal Brahman; therefore, you need
not be disappointed. That methodology is the following method.

How is the acceptance of this world help in revealing Brahman; how can
adhyārōpa help in revealing Brahman? The methodology is simple. I have given
the example before. When a person wants some water, you never give water only;
why because water by itself cannot be handed over to someone. Therefore what
do you do. Therefore, you always take a container. You handover container and
water; because pure-water cannot be communicated or transferred. And that
person also takes water along with what; the cup or if you are travelling by train,
suppose you order coffee and he gives adhyārōpaḥ. You hold cup and coffee even
though you never asked for the cup. Holding the cup, you drink the coffee. And
having taken the coffee, the cup is disposed off.
Introduction of cup is called adhyārōpaḥ and after consuming the coffee, dropping
the cup is called apavādhaḥ. Take prapañca as the cup and then understand
Brahman then drop the prapañca cup. Taking the prapañca [world] cup is called
adhyārōpaḥ; and dropping is called apavādhaḥ.
Now the next question is how it works. If you study the following ślōka, again Lord
Kr̥ ṣṇa uses the language of contradiction. He says Brahman is associated with the
universe. Sarvada paṇipādam tat, sarvado śiṣirōmukhaṁ; sarvata srutimanlōkē
sarvaṁ avṙtha tiṣṭati. Brahman is associated with all the bodies, sense-organs etc.
this is called saprapañcam-Brahman; saprapañcam means associated with the
world. Then what will you understand? Brahman is something which is associated
with the world; and before you could digest that teaching, and then Lord Kr̥ ṣṇa
says Brahman is not associated with the world. Asaktam sarvabrt caiva; nirguṇam
guṇā bhōktṛu ca; it is associated with all the guṇās and nirguṇam; nirguṇam
means it is not associated with all the guṇās. Therefore, he says Brahman is
associated with the world. Next immediately he contradicts by saying Brahman is
not associated with the world. In Sānskrīt we say niṣprapañcam-Brahma. What is
Brahman; saprapañcam; what is Brahman; it is niṣprapañcam-Brahman; it is with
the world and it is not with the world.

Now the question comes, how can Brahman be both saprapañcam and
niṣprapañcam; they are mutually exclusive. If it is saprapañcam it cannot be
niṣprapañcam; at least if he says sequentially we can understand. Now
saprapañcam and tomorrow niṣprapañcam; it is like danḍi-puruṣa; morning he is
danḍi; means with danḍa in hand. Evening he is adanḍi, it is possible, if it is
sequential. But at the same time you cannot say that people is danḍi and adanḍi.
Similarly, if you say Brahman is saprapañcam and niṣprapañcam; it is possible only
in one way. What is that one way; you have to go back to 9th chapter,
....
मत्स्िानन सवयभूतानन न चाहं तेरववच्स्ितः ॥ ९-४॥
....
matsthāni sarvabhūtāni na cāhaṁ tēṣvavasthitaḥ || 9-4||
Only when prapañca is mithya, you can say it is associated with Brahman; it is not
associated because a mithya-prapañca is experienitially-available; therefore, it is
saprapañcam experienitially. In fact we are experiencing Brahman along with the
universe only.
ब्रह्मापयणं ब्रह्म हनवब्रयह्माग्ज्नौ ब्रह्मणा हुतम् ।

ब्रह्मैव तेन गन्तव्यं ब्रह्मकमयसमाचधना ॥ ४-२४॥
brahmārpaṇaṁ brahma havirbrahmāgnau brahmaṇā hutam |

brahmaiva tēna gantavyaṁ brahmakarmasamādhinā || 4-24||
When we say all these, what we experience is Brahman with the universe only.
From experiential-angle, Brahman is saprapañcam; and from factual-angle, since
the world is mithya it is non-existent; there Brahman is really niṣprapañcam. Are
you understanding? If you ask whether the screen is with movie or without movie;
what is the answer; experientially screen is with the movie but factually, the movie
being mithya, the screen is with-movie is also correct; the screen is without-movie

is also correct, because factually those things are not there. Therefore, saprañcatva
niṣprañcatva kathanēna, Kr̥ ṣṇā says world is mithya.
Then two more steps are there; if world is mithya; Brahman is sathyam. To arrive
at Brahman what we should do? You have to negate the entire prapañca; if you
negate entire prapañca as mithya, whatever left out must be adhiṣṭhānaṁ Brahma
and what is left out after you negate the entire-world of experience; what is left
out after you negate the entire world of experience and what is left out is I-the-
experiencer-Brahman only.
Thus Lord Kr̥ ṣṇa negates world as mithya by saying Brahman is saprapañcam and
nisprapañcam and then reveals Brahman as jyōthiṣam tat jyōthiḥ tāmasa
paraṁ ucyatē; hṛdi sarvasya vṛṣṭitam; that that Brahman is there as the
Consciousness-witnesses from heart of everyone in this life. Using the world and
pointing out that the world is mithya , Kr̥ ṣṇā takes us to the observer, which is
sathyam-Brahma. This is one way of introduction. But Śaṅkarācārya gives a
different introduction, which we will see in the next class.

406 Verse 13.13
Page 325 verse 13 bhāṣyam introduction
Introduction to Verse 13.13
सचछब्दप्रत्र्र्ानविर्त्वात् असत्त्वािङ् कार्ां ज्ञेर्स्र् सवयप्राभणकरणोपाचधद्वारेण तदत्स्तत्वं प्रनतपादर्न् तदािङ् काननवृत्त्र्ियमा

ह—
sacchabdapratyayāviṣayatvāt asattvāśaṅkāyāṁ jñēyasya sarvaprāṇikaraṇōpādhidv

ārēṇa tadastitvaṁ pratipādayan tadāśaṅkānivr̥ttyarthamāha —
Śaṅkarācārya introduces thirteenth ślōka. And in the last class, I said two types of
introduction can be given; first-one is based on the bhāṣyaṁ of the previous ślōka;
which alone I mentioned in the last class; in the previous-ślōka-bhāṣyaṁ at the end
Śaṅkarācārya said words cannot reveal Brahman; because śabda-pravr̥ tti
nimittanām-abhāvāt and he confirmed that with the śruti quotation yadō vācō
nivartantē. Based on that a doubt can be raised if words cannot reveal, what is the
purpose of studying the śāstram; and what is the purpose listening to a guru
because śāstram and guru are using what; words only. So if such a question is
raised, then answer is given; even though really-speaking words cannot reveal; it is
possible to reveal by words by using an ingenious method and that method is
given in the following ślōka. And what is that? While negating the śabda pravr̥ tti
nimitta, the condition for verbal communication; we said one of these conditions is
saṁbandaḥ or relationship. And Brahman cannot be revealed through
relationship; because Brahman is advaitam; and therefore, saṁbandaḥ-abhāvāt it
cannot be revealed. But the ingenious method we are going to use is; even though
Brahman is advaitam really, even though nothing is there other than Brahman-
factually; there is a mithya-world from the standpoint of experience. Even though
factually there is no world, experientially there is a mithya-world; and with that

mithya-world Brahman can have mithya-sambandha. We have only negated

actual-saṁbandaḥ but there is a mithya-saṁbandaḥ; between Brahman and
mithya-world; using that mithya-saṁbandaḥ it is possible to reveal Brahman
verbally.
What is the ingeniously method we are using; even though actual-saṁbandaḥ is

not there; by employing mithya-saṁbandaḥ we - reveal Brahman and what is the
saṁbandaḥ between Brahman and mithya-world; kārya-kāraṇa-saṁbandaḥ- is
there; adhiṣṭāna-adhyāsa-saṁbandaḥ is there; and by using such relationship,
jagat-kāraṇam-Brahma jagat-adhiṣṭhānaṁ-Brahma; Brahman can be revealed.
This method of temporary acceptance of mithya-saṁbandaḥ is called adhyārōpaḥ.
And after using this mithya=saṁbandaḥ and revealing Brahman; what do we do;
we negate the world. And once the world is negated, mithya-saṁbandaḥ also will
get negated. Just as we use the mithya-saṁbandaḥ temporarily which is called
adhyārōpaḥ; reveal Brahman and then negate the world and also mithya-
saṁbandaḥ; and Brahman becomes asaṅga-advaitam-Brahma; negating the

mithya-saṁbandaḥ- is called apavādha. So introduce mithya-saṁbandaḥ, reveal
Brahman; negate mithya-saṁbandaḥ; and keep quiet; exactly like introduce a
disposable cup; pour coffee; drink coffee and thereafter dispose the cup; why you
should dispose; because the cup is called disposable-cup. So introducing the
disposable cup is called adhyārōpa; and drink the coffee; disposing the disposable
cup is called apavādha. Thus through adhyārōpa-apavādha ingeniously it can be
revealed by employing mithya-saṁbandaḥ. This is one introduction which is based
on what; bhāṣyaṁ of the previous ślōka.
Now Śaṅkarācārya gives another interpretation to this ślōka, which is not based on
the bhāṣyaṁ of the previous ślōka but it is based on the previous ślōka itself. And
what is that introduction?

He says sacchabda-pratyayā-viṣayatvāt; in the previous ślōka Brahman was

defined as ‘na sat na asat’; and a pūrva-pakṣi may hold on to the first definition;
what is the first definition; ‘na sat’; na sat’ means what; Brahman is non-existent.
And since Brahman has been defined as non-existent in the previous ślōka; a
pūrva-pakṣi may jump to the conclusion; that there is no such Brahman at all. And
he may end up with sūnya-vādaḥ; and therefore, for removing that possible sūnya-
vādaḥ; based on the partial definition of Brahman in the previous ślōka [what is
the partial-definition; the partial-definition ‘na sat’; to negate that sūnya-vādaḥ,
this following group of slōkās. Look at this. Sacchabda-pratyaya-aviṣayatvāt; since
Brahman is not an object of the word ‘sat’ and thought ‘sat’, saccahabda and
pratyayaḥ; pratyayaḥ means vr̥ tti ; and what is the meaning of the word ‘sat’
means existence; and why do we say Brahman is not an object-of-the-word-and-
thought-‘existent’; because in the previous ślōka, Brahman was defined as ‘na sat’;
based on that, that we have to note; na sat iti lakṣaṇa dr̥ ṣṭyā saccahabda pratyaya
viṣayatvāt; asattva-āśaṅkāyāṁ, a person may jump into the conclusion that
Brahman is asat. Asat means what; non-existent iti āśaṅkāyāṁ; when such a doubt
or misconception will come with regard to what; jñēyasya-brāhmaṇaḥ; brāhmaṇaḥ
sūnyatva-bhāve sati; the answer is given in the following ślōka. How? Tadastitvaṁ
pratipādayan [next line]; the following slōkās reveal Brahman’s-existence.
Tadastitvaṁ means jñēya-brahma-astitvam pratipādayati.
And how does it reveal Brahman-astitvam? Sarva-prāṇi-karaṇa-upādhi-dvārēṇa, by

connecting Brahman with the entire-universe. Upādhidvarēṇa, upādhi means
prapañca-upādhi; through upādhi; upādhi means revealing-method; medium of
the world which is called mithya-saṁbandaḥ is employed for revealing Brahman;
just as revealing the rope as the adhiṣṭhānaṁ of the snake. Even though the snake
is not there; because there is a mithya-snake, based on the mithya-snake, I can
reveal the rope as the adhiṣṭhānaṁ of the mithya-snake and once a person
understands the rope; then what do we say; really-speaking there is no snake at
all. So thus, sarva-prapañca-upādhidvāra, what type of prapañcam; sarva-prāṇi-

karaṇa, the prapañcam consisting of all the instruments of all the living-being;
because in the ślōka, sarvataḥ pāṇipādaṁ tatsarvatō:'kṣiśirōmukham comes;
therefore Śaṅkarācārya uses the word prāṇi-karaṇa-upādhi-dvāra; tadāstitvaṁ
pratipādayan, revealing Brahman’s existence; tad-āśaṅkā-nivr̥ ttyartham; Lord
Kr̥ ṣṇa removes that possible doubt; what doubt; sūnya-vādha doubt he removes.
This is the introduction. Now we will go to the ślōka.
Verse 13.13
सवयतः पाभणपादं तत्सवयतोऽभक्षशिरोमुखम् ।

सवयतः श्रुनतमपलोके सवयमावृत्र् नतष्ठनत ॥ गीता १३-१४ ॥
sarvataḥ pāṇipādaṁ tatsarvatō:'kṣiśirōmukham |

sarvataḥ śrutimallōkē sarvamāvr̥tya tiṣṭhati || Gītā 13-14 ||
The method employed here is this. Previously Lord Kr̥ ṣṇa said idaṁ śarīraṁ
kauntēya kṣētraṁ ityabhidhīyatē. This body is the kṣētraṁ; and the invisible-
Consciousness which knows the body, which is aware of the body, and not only it is
aware of the body, it enlivens the body also; that awaring-enlivening-invisible-
Consciousness is kṣētrajñaḥ. So thus the individual-body, the visible-body is the
kṣētraṁ; and the invisible-Consciousness is the kṣētrajñaḥ, it was said.
And later Lord Kr̥ ṣṇa said kṣētrajñaṁ cāpi māṁ viddhi sarvakṣētrēṣu bhārata
[13.02] this kṣētrajña is not-in-one-body; but the kṣētrajña is in-all-the-bodies. How
many kṣētrajñas are there in-all-the-bodies? Kṣētrajñaṁ cāpi māṁ viddhi when
Kr̥ ṣṇā says, he uses the word singular, māṁ viddhi; therefore there is one mahā-
kṣētrajñaḥ [I am using this word, not in this ślōka or bhāṣyaṁ; I am coining the
word] Kṣētrajñaṁ cāpi māṁ viddhi in that slōka, Lord Kr̥ ṣṇa said there is one
mahā-kṣētrajña, the Consciousness; and this mahā kṣētrajña is Īśvaraḥ; and this
mahā-kṣētrajña-caitanya-Īśvara is behind which body; behind all-the-bodies; thus
mahā kṣētrajñaḥ can be understood as viśva-rūpa-Īśvaraḥ. Mahā-kṣētrajñaḥ can
be understood as viśva-rūpa-Īśvaraḥ. OK.

And how do you recognise the mahā-kṣētrajña-Īśvaraḥ? How do you recognise the
mahā-kṣētrajñaḥ, the viśva-rūpa-Īśvaraḥ? Lord Kr̥ ṣṇa’s argument is, if the
individual-body functions because of the invisible-Consciousness; then all the

bodies must be functioning because of what; the all-pervading-invisible-
Consciousness; the invisible-Consciousness cannot be perceived, but it can be
inferred. And inferred by what method; through kṣētraṁ; just as through
individual-kṣētraṁ, kṣētrajña at the individual level is known; through many
kṣētraṁ; we can infer the existence of what; mahā-kṣētrajñaḥ; and that mahā
kṣētrajñaḥ, the-invisible-all-pervading-Consciousness is viśva-rūpa-Īśvara and that
is jñēyaṁ-Brahma iti, Lord Kr̥ ṣṇa reveals. Sarvataḥ-pāṇipādaṁ-tat means there is

one viśva-rūpa-mahā-kṣētrajñaḥ; and how many bodies he has got; sarvataḥ-
pāṇipādaṁ and sarvatōkṣiśirōmukham; the mahā-kṣētrajña has got eyes and ears
all over. sarvataḥ śrutimat he has got ears all over; and the mahā-kṣētrajñaḥ;
sarvamāvr̥ tya ti ṣṭhati; what is the pramāṇam; not pratyakṣa-pramāṇam; but
through anumāna-pramāṇam; inferred through what; saṁbandaḥ between all-
the-bodies and mahā-kṣētrajñaḥ. Mahā kṣētrajñaḥ alone enlivens all-the-bodies.
What is the saṁbandaḥ; enlivener-enlivened-saṁbandaḥ. Example; Just as all the

fans are functioning because of an invisible-factor; that invisible factor, which is in
and through all the fans, and which makes the naturally-non-moving-fan; fan is
naturally moving or not; if it naturally-moving, you would not require electricity.
The naturally-non-moving-fan is made-moving because of the all-pervading -
electricity. Similarly, all the bodies are functioning because of one all-pervading-
Consciousness that is called Brahman, iti saṁbandaḥ-dvāra jñayatē. This is the
essence; we will see the bhāṣyam.
सवयतःपाभणपादं सवयतः पाणर्ः पादाश्च अस्र् इनत सवयतःपाभणपादं तत् ज्ञेर्म् ।
sarvataḥpāṇipādaṁ sarvataḥ pāṇayaḥ pādāśca asya iti sarvataḥpāṇipādaṁ tat

jñēyam |

Tat jñēyam that jñānam is mahā-kṣētrajñaḥ; it has been inferred based on I-the
individual-kṣētrajñaḥ; I am the individual-kṣētrajñaḥ experiencing my-body based
on that I have to infer what; mahā-kṣētrajñaḥ; pervading all the bodies; and
endowed with what; sarvataḥpāṇipādaṁ; hands and legs everywhere. This is what
is given in the eleventh chapter also. Ananta-rūpaṁ, ananta-paṇi-padam,
anēkādbhūta-darśanam; anēka-vaktra-nayanam; anēka-divyābharaṇam. First
Brahman is revealed that viśva-rūpa-Īśvara; then you remove the viśvam and what
is left out is nirguṇa-Īśvara. First you reveal as the all-pervading-Consciousness;
and then you reveal niṣprapañcam-Brahma by negating the world. Introduce the
world and reveal-saprapañcam-Brahma as the inherent-Consciousness; this is
adhyārōpa; then negates the world and abide= as what; niṣprapañcam-Brahma;
revelation of saprapañcam-Brahma is adhyārōpaḥ; negation of prapañca and
revealing niṣprapañcam-Brahma is apavādha. Saprapañcam-Brahma is viśva-rūpa
Īśvara; niṣprapañca-Brahma is nirguṇam-Brahma. This is the method. In the 9th
chapter also Lord Kr̥ ṣṇa used the same method; matsthāni sarvabhūtāni,
Saprapañcam-Brahma; which is adhyārōpa; na ca matsthāni bhūtāni; which is
apavādha; that he employs here. Sarvata-paṇi-pādam is a compound word; after
that you have to put a dash - sarvataḥ means everywhere; pāṇayaḥ pādā ca; there
are hands and legs, asya for this mahā-kṣētrajñaḥ, this is one-cosmic-living-being.
In this vision, jīva is non-existent; there is only one-Īśvara alone; which is cosmic-
being. pāṇayaḥ pādāśca asya [bahuvr̥ hi samāsa ] iti sarvataḥpāṇipādaṁ; what is
that; that Brahman is sarvataḥpāṇipādaṁ tat jñēyam Brahma; that Brahman; what
is Brahman, mahā-kṣētrajñaḥ.
सवयप्राभणकरणोपाचधभभः क्षेत्रज्ञस्र् अत्स्तत्वं नवभाव्यते । क्षेत्रज्ञश्चक्षेत्रोपाचधतः उचर्ते । क्षेत्रं च पाभणपादाददभभः अनेकधा भभन्नम्
।
sarvaprāṇikaraṇōpādhibhiḥ kṣētrajñasya astitvaṁ vibhāvyatē | kṣētrajñaścakṣētrōp

ādhitaḥ ucyatē | kṣētraṁ ca pāṇipādādibhiḥ anēkadhā bhinnam |

Sarva-prāṇi-karaṇo-upādhibhiḥ through all the organs or bodies of all living

beings; which I will name it as mahā-kṣētraṁ. Previously individual-body was
called kṣētraṁ; in which sloka; idaṁ śarīraṁ kauntēya kṣētraṁ ityabhidhīyatē from
individual-kṣētraṁ we are going to samaṣṭi; so through mahā-kṣētraṁ, mahā
kṣētrajña is revealed. That is what he says. Sarva-prāṇi-karaṇo-upādhibhiḥ mahā-
kṣētra dvāra; kṣētrajña astitvaṁ vibhāvyatē is visualised. Why do we say
visualised? Mahā-kṣētraṁ is visible, mahā-kṣētrajñaḥ is not visible or not; carefully
answer; all the fans are visible; electricity is visualized but not perceived. Similarly,
mahā-kṣētraṁ is visible mahā-kṣētrajña-Īśvara is not perceptible. But vibhāvyatē
means inferred. And mahā-kṣētrajñaḥ is called mahā-kṣētrajñaḥ only as long as
there is association with mahā-kṣētraṁ. Kṣētrōpādhitaḥ, because of the
association of with mahā-kṣētraṁ; and what association; mithya-saṁbandaḥ with
mahā-kṣētraṁ; not actual sambhandha; so through mithya-sambanda with mahā-
kṣētraṁ, Īśvara is known as mahā-kṣētrajña iti ucyatē. And how long this word
mahā-kṣētrajñaḥ will be retained? As long as mahā-kṣētraṁ is accepted, this word
will be retained and the moment the kṣētraṁ is negated; then Consciousness will
continue to exist; but the word kṣētrajñaḥ will not be there; if someone asks what
is the word to be used then we will say yadō vācō nivartantē. That is why it is said:
upādidaḥ. Upādi always reveal temporary saṁbandaḥ. Upādidaḥ means mithya-
sambandhēna ucyatē. And kṣētraṁ ca; of this mahā-kṣētraṁ is there; mahā-
kṣētrajña is there; what is the crucial difference between mahā-kṣētraṁ and mahā-
kṣētrajña; mahā kṣētraṁ is divided into many and varied. How many bodies are
there? Human bodies themselves are 600 crores (I think!) That is the world
population. Then you take insect-body, animal-body and micro-organisms; they
are many and varied. Therefore mahā-kṣētraṁ is many and varied. Mahā-
kṣētrajñaḥ is only ēkam. Therefore, he says kṣētraṁ ca; mahā-kṣētraṁ ca pāṇi-
pādādibhiḥ; through hundreds and thousands legs and hands; anēkadhā
bhinnam; it is many and varied in manifold world. Then you have to add a word.
Mahā-kṣētrajñaḥ tu ēkaḥ ēva; sajādiya-vijādiya-svagata-bhēda-rahitaḥ; jīvātma-
jīvātma-bhēdaḥ nāsti; jīvātma-Paramātma bhēdaḥ nāsti; jīvātma-anātma bhēdaḥ

api nāsti; sajādiya-vijādiya-svagata-bhēda-rahitaḥ, mahā-kṣētrajñaḥ you have to

add.
And another crucial difference is what; Mahā-kṣētraṁ is visible. Mahā-kṣētrajñaḥ is

discerned through śāstra-cakṣuḥ; sarva bhutēṣu tiṣṭantam Paramātmānam etc.
When we say that wise person sees the Ātma; sama-Ātma in all-the-bodies; he sees
the uniform-Ātma in the non-uniform-body; we use the verb jñāni ‘sees’ the
uniform-ātma; that ‘perceiving’ is only within inverted commas; he discerns the
caitanyam; gained through jñāna-cakṣuḥ or śāstra-cakṣuḥ.
क्षेत्रोपाचधभेदकृतं नविेिजातं चमथ्र्ैव क्षेत्रज्ञस्र्, इनत तदपनर्नेन ज्ञेर्त्वमुक्तम् ‘नसिन्नासुचर्ते’ इनत ।
kṣētrōpādhibhēdakr̥taṁ viśēṣajātaṁ mithyaiva kṣētrajñasya, iti tadapanayanēna j

ñēyatvamuktam ‘nasattannāsaducyatē’ iti |
Kṣētrōpādhibhēdakr̥ taṁ viśēṣajātaṁ all the individual-attributes of the mahā-

kṣētraṁ; individual-attributes of the human being, animal, plant etc. they are all
attributes of what; mahā-kṣētram. And manuṣya śarīram itself takes Brāhmaṇa,
kṣatriya, vaiśya, śudra; male-female, etc. Thus infinite-attributes are there in the
mahā-kṣētraṁ. And these attributes are mithya ēva; and they are all mithya only;
therefore they cannot affect the mahā-kṣētrajñaḥ, even though mahā-kṣētrajñaḥ is
intimately associated with all the bodies; mahā-kṣētrajñaḥ is not tainted by; it is not
associated with kṣētra-dharmas. Kṣētra-dharmāḥ kṣētrajñasya na saṁbhavati.
Tasmāt kṣētrajñasya mithya ēva; they are seemingly there.
And that is why everybody says Abhivādayē during namaskārams; I am this, I

belong to this gōthra, this sūtram; and all those introductions all belong to what: I-
the-kṣētrajñaḥ. What is the real meaning of the word-I; kṣētrajñaḥ; I-the-
kṣētrajñaḥ-am-free, from all the attributes, but seemingly I-have-all-the-attributes-
during-vyavahāra; therefore what should we do; we should see ‘the seeming-

attributes’ as ‘seeming-attributes’. What is saṁsāra? Seeing the ‘seeming-

attribute ’as ‘actual-attribute’ is saṁsāra. The moment you see the ‘seeming-
attribute’ as ‘seeming-attribute’, I can claim I-am-kṣētrajñaḥ first; later I can claim
I am mahā-kṣētrajñaḥ; later I can claim Ahaṁ-brahma-asmi; later I can claim I am
nitya-muktaḥ asmi. All these are possible by the negation of kṣētra-dharmāḥ.
Therefore it is said kṣētrajٌñasya mithya bhavati. Bhāvati to be supplied and mithya
is adverbial qualifying bhāvati. Mithya bhāvati means seemingly-exists in
kṣētrajñaḥ. What seemingly exists; all kṣētra-attribute seemingly belong to
kṣētrajñaḥ iti. Iti hētōḥ; iti tad apanayānēna; you have to negate all the kṣētra-
dharma. So use kṣētraṁ for discovering the nature; but don't take the kṣētra-
dharma. Use the kṣētraṁ for understanding kṣētrajña but never take kṣētra-
dharma; use or pluck the rose from the plant but don't be pricked by the rose-
thorn; it is near; what is near; the rose is also there; the thorn is also there. Use the
rose, but do not get pricked by thorn. Similarly, use the kṣētram to claim the
kṣētrajñaḥ; but never be enamored by their attributes. The moment you take the
attributes, ahaṁkāra comes immediately; mamakāra comes immediately; rāga

comes; dvēṣa comes; helplessness comes. Sunday we are seeing anīśaya sōcati
muhyamānaḥ. Helplessness is the saṁsāra unavoidable, once ahaṁkāra and
mamakāra comes; ahaṁ-mama comes only when the kṣētra-dharmas are thrown
upon me, the-kṣētrajñaḥ. Therefore, tad apanayānēna, by negating that [Sānskrīt
students what is the meaning of tad apanayānēna; it means viśēṣa-jātaṁ; viśēṣa-

jāta apanayānēna, by negating the kṣētra-dharmas, jñēyatvam uktaṁ; pure mahā-
kṣētrajñaḥ is revealed after negating kṣētraṁ. And where is the kṣētram negated;
it was negated before also; it will be negated later also; where was it negated
before; in the previous slōka, ‘na sattannāsaducyatē’ is negation of kṣētraṁ.
उपाचधकृतं चमथ्र्ारूपमनप अत्स्तत्वाचधगमर् ज्ञेर्धमयवत् पररकपप्र् उचर्ते ‘सवयतःपाभणपादम्’ इत्र्ादद ।

upādhikr̥taṁ mithyārūpamapi astitvādhigamaya jñēyadharmavat parikalpya
ucyatē ‘sarvataḥpāṇipādam’ ityādi |

So if kṣētram and mahā-kṣētram [I am using these two words repeatedly hoping

that these two words you are aware of, after the class is over you should not tell
that only these two words I did not understand, all the rest I understood; kṣētraṁ
kṣētraṁ you said, did you refer to the Kapālisvara-kṣētraṁ) remember, kṣētra has
the meaning of temple, that is the famous meaning, but in the thirteenth chapter,
kṣētra refers to the individual-body as well as all-other-bodies; in fact the entire
universe; remember kṣētra and I am using mahā-kṣētram to refer to the samaṣṭi;
vyaṣṭi and samaṣṭi). Similarly, kṣētrajñaḥ denotes caitanyam and mahā-kṣētrajñaḥ
refers to the caitanyam which is inherent in all.
Now the question will come, if kṣētraṁ is to be negated; why should Lord Kr̥ ṣṇa
should introduce kṣētram at all in the beginning; sarvata pāṇi-pādam; sarvadōkṣi
śirō mukham; in all the slōkās why should Lord Kr̥ ṣṇa unnecessarily introduce pāṇi,
pāda etc. which come under kṣētraṁ. For that the answer is it is like asking the
question, if the disposable cup is to be disposed later, why use this disposable cup
at all. You dump-headed, to drink hot-coffee, you require the cup; you cannot drink
any liquid without a cup. Therefore, you require the disposable-cup; use the cup;
how long?; until you take the drink, thereafter dispose the cup. Similarly, kṣētraṁ-
cup is required for discerning the kṣētrajñaḥ, the inherent-Consciousness, because
kṣētra cannot function by itself; kṣētraṁ being a jaḍam; and only by showing the
jaḍam-kṣētraṁ, I can tell that kṣētrajña is inherent; what is the proof I can show;
otherwise khō ēva anyāt sa prāṇyāt; [in Taittariya out of seven reasons, one reason
was said] the body cannot breath-in and breath-out, because by itself it is jaḍam;
and if the jaḍam-body is breathing now, it is because of some other principle; with
the help and keeping body alone, I can reveal kṣētrajña. And once you catch hold
of kṣētrajñaḥ, then the body is no more necessary. Therefore, he says upādhikr̥ taṁ
mithya-rūpam api even though the mahā-kṣētra-upādi and also its attributes and
also the saṁbandaḥ all of them are mithya rūpaṁ; they are all mithya and to be
negated in the end only but it should be negated only in the end. I have given the

example pole-vault given by Svāmi Chinmayananda; it is a beautiful example, the

pole-vault jumper will have to use the pole and go up, above the bar; and having
gone up above that bar, he should not think, after all the pole has helped me so
much and I should never be ungrateful; gratitude is an important virtue and
therefore I will not drop the pole; and if he holds on to the pole, then the bar will
fall and then he cannot go to the other side called mōkṣa. And therefore pole will
have to be dropped. There is a dump-witted-No.1 who goes up and refuses to drop
the pole; and I have been advised to drop the pole, drop the pole; and there is
another dump-witted-No.2 who says anyway the pole has to be dropped ultimately
and why use the pole at all; and he is called mahā-fool; [in Muṇḍaka they are
referred to mūdāḥ and pramūdāḥ; so he says I will not use the pole at all; both are
fools. Intelligent-person takes the pole goes up and then drops the pole. Taking
the pole is adhyārōpaḥ and dropping the pole is apavādha. Use the kṣētram, come
to the kṣētrajña and drop the kṣētram. That is what he says. Mithya rūpam api;
even though kṣētraṁ is mithya; astitva-adhigamāya; for the discerning the
invisible-kṣētrajña, the-Consciousness, which is not part, product or property of the
body; it is an independent-entity which pervades and enlivens the body by
pervading it; astitva adhigamāya; what astitvam; mahā kṣētrajña astitva, existent;
adhigamāya means for discerning. For that purpose, jñēyadharmavat parikalpya
kṣētraṁ is used as the attribute or as the possession of kṣētrajñaḥ. So
jñēyadharmavat, as an integral-part of kṣētrajña; kṣētraṁ is introduced;

parikalpya, this is the visualization, ucyatē it is said ‘sarvataḥpāṇipādam tad’;
kṣētrajña has got kṣētram all over; they are combined together.
तिा नह सम्प्रदार्नवदां वचनम् — ‘अध्र्ारोपापवादाभ्र्ां ननरप्रपचचं प्रपचचर्ते’ (?) इनत ।
Tathā hi sampradāyavidāṁ vacanam — ‘adhyārōpāpavādābhyāṁ niṣprapañcaṁ

prapañcyatē’ (?) iti |

Tathā hi, so to clarify this method only, sampradāyavidāṁ vacanam, we quote the
well-known statement traditional ācāryas; to explain this methodology; we
introduce and then we drop. Śaṅkarācārya himself says; this is the quotation of
traditional acāryas. That means what; before Śaṅkarācārya also, this methodology
has been exiting and it has been referred to in a well-known ślōka also; what is
that slōka; अध्यणिोपणपवणदणभ्यणं वनष्प्रपञ्चं प्रपञ्च्यते' (adhyārōpāpavādābhyāṁ niṣprapañcaṁ
prapañcyatē’); adhyārōpa means introduction of the disposable cup; then drinking
the coffee, that we have to supply, and apavādābhyāṁ; withdraw the cup and
dispose of the disposal cup that is introduce kṣētra, know the kṣētrajnaḥ and
negate the kṣētra; by this method, niṣprapaٌñcaṁ means worldless-Brahman;

niṣprapaٌñcaṁ-Brahma is worldless-Brahman as described in the 7th mantra of
Māṇḍūkyōpaniṣat;....... adṛṣṭam avyavahāryam agrāhyam alakṣaṇam acintyaṁ
avyapadeśyam ekātma pratyayasāraṃ prapaٌcopaśamaṃ śāntaṃ śivam
advaitaṃ caturthaṃ manyantē....; that pure Brahman is called niṣprapañcam-
Brahma.
So in philosophical works and all, they have a corresponding English word [for all
sanskrit words, they have an English equivalent; but the problem is English is more
difficult that Sānskrīt] so it is called acosmic-Brahman. To cosmic you add ‘a’ in the
beginning; ‘a’ standing for negation; ‘acosmic-Brahman’ is revealed by
adhyārōpa-apavāda; niṣprapañcam- prapañcyatē’; this is the first half of the slōka.
And there is second half also; which says this method is prescribed by the wise
people for what purpose; śiṣyāṇāṁ upadēśārtham; so what is the full slōka;
अद्यारोप अपवादाभ्र्ाम् ननरप्रपचचम् प्रपचचर्ते ।

शिरर्ाणां उपदे िाियम् तत्वज्ञैः कच्पपतः िमः ||
adyārōpa apavādābhyām niṣprapañcam prapañcyatē |
śiṣyāṇāṁ upadēśārtham tatvajñaiḥ kalpitaḥ kramaḥ ||

Kramaḥ means methodology. The source of this ślōka we are not able to find out.
Try in Google. Somebody asked it seems; where can one find God; and it was
replied as In the Google! Anything is available in Google!
सवयत्र सवयदेहावर्वत्वेन गम्र्मानाः पाभणपादादर्ःज्ञेर्िशक्तसद्भावननचमिस्वकार्ायः इनत ज्ञेर्सद्भावे शलङ् गानन ‘ज्ञेर्स्र्’ इनत उ
पचारतः उचर्न्ते । तिा व्या्र्ेर्म् अन्र्त् ।
sarvatra sarvadēhāvayavatvēna gamyamānāḥ pāṇipādādayaḥ

jٌēyaśaktisadbhāvanimittasvakāryāḥ iti jٌēyasadbhāvē liṅgāni ‘jٌēyasya’ iti upacārataḥ
ucyantē | tathā vyākhyēyam anyat |
The disposable cup is useful in consuming coffee; kṣētra or mahā-kṣētraṁ cup is

useful in consuming what; not coffee here; mahā-kṣētrajñam-Brahma; to consume
that, consuming in this context is understanding; for understanding Mahā-
kṣētrajñaḥ, the mahā-kṣētraṁ cup is useful.
Then the next question is how do you use mahā kṣētraṁ to discern mahā
kṣētrajñaḥ. This is given beautifully by Vidyāranya Svāmiji or Bhartitirtha Svāmiji in
the well known work Dr̥ k-Dr̥ śya-Vivēka. Some people say it is written by
Vidyāranya; many scholars say it is written by Bharati Tirtha; some also say it is
written by Śaṅkarācārya himself; certainly not Śaṅkarācārya; but certainly one of
his students. Who is the author does not matter for us. In Dr̥ k-Dr̥ śya-Vivēka there
is a famous slōka; it says whenever you experience anything in the world; there
are five factors;
अत्स्त भानत नप्रर्ं रूपं नाम चेत्र्ंिपचचकम् ।

आद्यत्रर्ं ब्रह्मरूपं जगिूपं ततो द्वर्म् ॥ २०॥
asti bhāti priyaṁ rūpaṁ nāma cētyaṁśapañcakam |

ādyatrayaṁ brahmarūpaṁ jagadrūpaṁ tatō dvayam || 20||
So you experience varieties of objects; Vidyāranya says you take one object which
gives you joy. Everybody will have one object or the other; and in that object you

experience five things; what is that; asti, that object is; if it is a sweet that you like;
that sweet asti; and bhāti; bhāti means I am conscious of that object; the
Consciousness is there, existence, Consciousness; what is the proof that there is
consciousness, otherwise you cannot talk of existence. So Asti, bhāti; then I like
that object which indicates what; ānanda; why do you like object because it gives
you happiness; therefore, priyaṁ rūpaṁ means ānanda; so existence,
Consciousness, happiness, then nāma rūpaṁ ca; that sweet nāma and so you have
get modhakam, gulab jamun and it is got a particular nāma and a particular rūpa.
Every dear object in the world has got these five-components and what is the job
to be done; may you understand adhya thrayam brahma rūpaṁ jagat rūpaṁ tatho
dvayam; two of these five factors belong to kṣētraṁ; aparā prakr̥ ti; two of the five
factors belong to kṣētraṁ or aparā-prakr̥ ti; which is changing and variable; and
what are they; they are nāma and rūpaṁ. The very same sweet you keep for a few
days; thereafter you cannot go even near it; first you run-after and thereafter you
run-away. Therefore, nāma and rūpa belong to kṣētram but the other three
existence, Consciousness and ānanda; belong to what; mahā-kṣētrajñaḥ; may you
separate; asti bhāti priyam intellectually.
Yastaiva spuraṇaṁ sadātmakam, the intellectual-segregation is drinking the

mahā-kṣētrajña coffee; intellectual segregation of asti bhāti and ānanda; sat cit
and ānanda is consuming the Brahman cofee; and then what do you do;
intellectually negating nāma and rūpa as mithya; is disposing the kṣētraṁ; and if
you don't use the object; without the object even though pure-existence is without
nāma rūpa; pure existence can never be discerned as in the introductory-classes I
said even though sunlight is pervading one foot away from the body, you will not
be able to see the sunlight in this point why, because sunlight can be discerned
only when there is a medium of reflection. Therefore, what do I do; I introduce my
hand and that is called adhyārōpa and I ask you to see the hand and then I ask you
upon the hand what is there; first you will say nothing; then I will ask repeatedly
that question; and at last you will say it is not nothing there is something

pervading the hand without which you cannot see the hand and what is that
pervading. It is the sunlight that pervades the hand; with the help of the hand I
show the sunlight; and what to do after that; you remove the hand so that you
recognise the formless pure sunlight. Initially you require a reflecting-medium;
that kṣētram serves as the upādhi. Upādhi means temporarily used as a medium
with mithya-saṁbandaḥ then it is dropped. That is what is said in this important
paragraph which we will see in the next class.

407 Verses 13.13 and 13.14
Page 326, bhāṣyam 3rd paragraph
सवयत्र सवयदेहावर्वत्वेन गम्र्मानाः पाभणपादादर्ःज्ञेर्िशक्तसद्भावननचमिस्वकार्ायः इनत ज्ञेर्सद्भावे शलङ् गानन ‘ज्ञेर्स्र्’ इनत उप
चारतः उचर्न्ते । तिा व्या्र्ेर्म् अन्र्त् ।
sarvatra sarvadēhāvayavatvēna gamyamānāḥ pāṇipādādayaḥjñēyaśaktisadbhāvani

mittasvakāryāḥ iti jñēyasadbhāvē liṅgāni ‘jñēyasya’ iti upacārataḥ ucyantē | tathā
vyākhyēyam anyat |
Śaṅkarācārya is commenting upon the thirteenth verse which deals with the topic
of jñēyaṁ, which topic started from the 12th verse. As we had seen before, jñēyaṁ
is another name for Brahman; which is another name for kṣētrajñaḥ only. And
kṣētrajñaḥ as we already described as sākṣi-caitanyam as the Consciousness
principle; which witnesses the body-mind-sense-complex; and which enlivens the

body-mind-sense-complex. But previously when kṣētrajña was dealt with, it was
revealed as the caitanyam obtaining in the body; idaṁ śarīraṁ Kaunteya kṣētraṁ;
ētad yo vētti kṣētrajñaḥ; whereas while dealing with jñānam; jñēyaṁ-Brahman, the
same kṣētrajña alone is talked about; but not confined to one-body but as the
caitanyam which pervades all-the-bodies. Therefore, instead of one kṣētraṁ many
kṣētraṁs are taken; I am using the word mahā-kṣētraṁ, instead of kṣētrajña
confined-to-the-individual-body, now the-kṣētrajña-connected-with all-the-bodies
are taken; I will use the word mahā-kṣētrajñaḥ. So previously we saw kṣētrajña
pervades one-body; now we study all about mahā-kṣētrajña that pervades all-the-
bodies. And the main difference here is between the individual-kṣētram and mahā-
kṣētram, there are many differences, because one-physical-body has got only a set

of features; many-physical-bodies are many in number extends etc, therefore,

there is a difference; whereas when we talk about kṣētrajña and mahā-kṣētrajña
between the-Consciousness-in-the-individual-body; and the-Consciousness-in-all-
the-bodies; the differences are only seeming-differences; therefore, kṣētrajña and
mahā-kṣētrajña are essentially the same, but seemingly-different; like between
ghaṭākāśaḥ and mahākāśaḥ. If somebody asked, is there a difference between
ghaṭākāśa and mahākāśa, we have to very carefully answer; you should not say
there is difference; you should not say there is no difference also. The answer must
be, very careful, register this properly, between ghaṭākāśa and mahākāśa is there
difference or not; never say there is difference; never say there is no difference;
always answer, there is seeming-difference. Similarly, between kṣētrajña and
mahā-kṣētrajña there is seeming-difference. But once you say it is seeming-
difference; what does it mean? You are seemingly-beautiful means what is the
meaning; you can immediately understand; remember, not-really-beautiful;
like that, similarly, between kṣētrajña and mahā-kṣētrajña, there is a seeming-
difference but really-speaking there is only-one-Consciousness which is behind-all-
the-bodies.And Kr̥ ṣṇā wants to reveal jñēyaṁ as mahā-kṣētrajñaḥ. And therefore,
in this ślōka, he defines Brahman as the mahā-kṣētrajña-caitanyam, endowed with

thousands of hands, thousands of legs; because mahā-kṣētrajña will have how
many bodies; countless bodies like Viśva-rūpa-Īśvara, not like, it is viśva-rūpa-
Īśvara only; endowed with thousands of bodies therefore, thousands of hands and
thousands of legs etc. Therefore, Lord Kr̥ ṣṇa said sarvadaḥ pāṇipādām tat; mahā-
kṣētrajñaḥ Brahman has got hands and legs everywhere. They are called avayavam
or limbs; mahā-kṣētrajña has got many limbs.
Now this statement can create a problem and Śaṅkarācārya is resolving a technical
problem in this paragraph. Once you say all the bodies, hands, legs etc., belong to
mahā-kṣētrajñaḥ or Brahman, Brahman will become endowed with avayavam;

Brahman will be endowed with limbs; because Lord Kr̥ ṣṇa says sarvadaḥ
pāṇipādām; Bhagavān has got hands and legs everywhere. He has got infinite
limbs Kr̥ ṣṇā says. Once you take vācyārthaṁ of that statement, we will face a
serious problem; what is that; Brahman also has got avayavaṁ. And in Sānskrīt it is
called sāvayatvaṁ. Sāvayatvaṁ means what; endowed with limbs. According to
Tarka-śāstra, which is accepted by vēdānta; yad yad sāvayavaṁ, whatever has got
avayavam, the other word for sāvayavaṁ is avayavi; so whatever is avayavi,
whatever is sāvayavaṁ, is savikāraṁ and anityaṁ. If Brahman has got pāṇipāda,
then Brahman also will be sāvayavaṁ, anityam etc. Therefore, Śaṅkarācārya says
you should not take this as real-avayavams belonging to Brahman. When Lord
Kr̥ ṣṇa says Brahman has got thousands of hands; it conveys the idea that Brahman
can be recognised through thousands of hands; they are not actual avayavaṁ but
they are only upādhis. Once you say they are avayavaṁ, two dōṣas will come; what
are they; they are savikāratva dōṣaḥ and anityatva-dōṣaḥ. Therefore, pāṇi and
pāda you don't take as Brahma-avayavaṁ; you take it as Brahma-upādhi. And
once you see them as upādhi, they are only indicators of Brahman’s presence; but
they don't belong to Brahman.
I think I have not given this example. In Chennai often it happens, a cyclist will be
pedalling the cycle; and he is called cyclist because he has got a cycle. The moment
red signal comes [I do not know whether you have watched, what he does you
know, he will get down from the cycle and he will hold the cycle and push the cycle
and cross the road. Police man cannot catch him, why? Even though he is a cyclist;
associated with cycle, endowed with cycle, he cannot be called a cyclist and he
should be treated as what; pedestrian; and for pedestrian this problem is not
there; only for vehicle this problem is there. So he was cyclist before also; cyclist
now also; what is the difference between the previous-status and the present-
status; In Tarka-śāstra, in vēdāntic language, when he is pedaling, cycle is like
avayavam or viśēṣanaṁ; therefore he has got the advantages of being a cyclist;
what are the advantages, he can go faster; and disadvantages of being a cyclist

also; what is the disadvantage; he has to stop in the signal; but the moment he
gets down, the cycle is no more a viśēṣanaṁ for him; cycle becomes an upādhi;
upādhi means what; I can identify him as a cyclist but for all practical purposes he
does not have the advantages also, disadvantages as well. Similarly, are all the
hands and legs of Brahman avayavaṁ or upādhi if you ask, Śaṅkarācārya says they
are not avayavam and once you say it is avayavam you are a viśiṣtādvaitin. Once
they are called upādhis, you are an advaitin. In viśiṣṭādvaita, there will be
advantage and disadvantages of the avayavaṁ; but in advaitam, both advantages
and disadvantages are not there, Brahman becomes nirguṇam. Therefore very
very significant thing. So what is the essence of this paragraph; all the hands and
legs are not avayavams of Brahman; but they are upādhis of Brahman.
Then comes the next question, if all the avayavams are upādhis of Brahman; what
do you mean; we mean they don't belong to Brahman; but they indicate the
presence of Brahman. They do not belong to Brahman; but they indicate the
presence of Brahman. That is the difference between avayavam and upādhi.
Avayavam when you say, it belongs to Brahman; upādhi means indicators of
Brahman.
Then the next question is how do all of them indicate Brahman? For that alone
Śaṅkarācārya gives a brilliant word; jñēya-śakti-sadbhāva-nimittasvakāryāḥ; all the
avayavams are made of matter; all the legs of all the people, all the eyes of all the
people; all the hands of all the people. In short, all the limbs are made up of matter
only. And matter by itself cannot be sentient; but now they are all functioning as
though they are sentient; e.g. I see all your bodies; they are all made up of matter
but you are responding to my talk. Some people you do not know whether they
are understanding or not; just like that they sit as if in blank, without any response.
Two types of students; some students are absolutely-still; expressionless. You
never know whether something is happening or not. I am not saying it is good or
bad. I only objectify the things. And there are some students who respond and
express their understanding or non-understanding; when the eyebrow is raised, I

know they are not understanding; so when I see many bodies are responding to
my talk, positively or negatively; it means they are not inert-bodies; they are
sentient-bodies; sentiency does not belong to the body; therefore, it is pervaded
by what; something other than the body; that something-invisible which pervades
all-the-bodies and which makes all-the-bodies-sentient is called jñēyaṁ-Brahma.
That is what is said here. Very profound paragraph; difference between avayavaṁ
and upādhi. What Viśiṣṭādvaitan calls them sāvayavaṁ-Brahma and Advaitins call it
as sōpādhikaṁ-Brahma.
Now look at this paragraph. Sarvatra, everywhere in the world sarva-dēha-

avayavatvēna pāṇipādādayaḥ all hands and legs. gamyamānāḥ. which are
understood; gamyamānāḥ means ava gamyamānāḥ; as sarvadēha avayavatvēna,
as limbs belonging to the many parts of the body or many kṣētraṁ; Jñēya-śakti-
sadbhāva-svakāryāḥ; all are functioning in a sentient manner; svakāryāḥ, means
each one does its respective activities; hand writing notes; legs walking the
distance etc. svakāryāḥ; they are all because of what; not because of the body
itself; because body is made up of what; pañca-bhūtāni and pañca-bhūtas are
jaḍam or cētanam; they are acētanam; but if the body is responding, it is because
of what; jñēya śaktisadbhāvaḥ; their function is because of nimitta, bahuvr̥ hi;
means because of; sat bhāva the presence of the invisible-Consciousness-principle

sadbhāvaḥ means present; śakti; śakti means the power or the nature of jñēyaṁ;
jñēyaṁ means what Brahman.
So the corresponding famous Taittirīyōpaniṣat mantra is
...को ह्येवान्र्ात्कः प्राडर्ात् । र्दे ि आकाि आनन्दो न स्र्ात् ।... ब्रह्मानन्दवपली, सप्तमोऽनुवाकः ।।
...kō hyēvānyātkaḥ prāṇyāt | yadēṣa ākāśa ānandō na syāt |... brahmānandavallī,

saptamō:'nuvākaḥ ||
If only Brahman is absent in the body; all the bodies will be like what; the statues
in Marina beach. That is the unique example only Chennai has. So many statues

are lining the beach, but none of them can respond to the situations; and on head
of the Gandhi statue, crow will be sitting and doing what it generally does. Even
though crow does all of them; Gandhiji has got stick also; yet he cannot drive the
crows away because that caitanya tattvam is not manifest there. So jñēya-śakti-
sadbhāva-nimitta-svakāryāḥ; nimittāni, svakāryaṇi yēṣaṁ tē; pāṇipādayaḥ;
[svakāryāḥn visarga is dropped because of sandhi ; bahuvr̥ hi samāsa adjective to
pāṇipādayaḥ]; iti because of this reason, jñēya sadbhāvē liṅgāni; everybody that
functions reveals the presence of the Lord. That is why our first response
whenever we see any person is namasthe or namaskāraḥ; namaskāra is not to the
body which is often dirty; not to the sense-organs which are full weaknesses not to
the mind which is full of rāga-dvēṣa; namaskāra we give is to the caitanya tattvam
because of which the body is functional.
And the caitanyam has got good virtues or negative ones; caitanyam is sacred and
it is not polluted by anything. So iti jñēyasadbhāvē liṅgāni; liṅgāni means
indicators; therefore, pāṇipādādayaḥ are called upādayaḥ; liṅgāni iti hētōḥ
because of the reason ‘jñēyasya’ iti upacārataḥ ucyantē. Therefore, Lord Kr̥ ṣṇa
presents them as though they are the limbs of Brahman. Upacārataḥ means what;
it is only figuratively presented as the limbs of Brahman; but actually they are not
limbs, because Brahman does not have limbs. If Brahman has limbs what will be
the problem; remember, sāvayatve sati savikāratva anityatvāt dōṣaḥ bhavēd. Here
another crucial word is what; upacārataḥ; it is only seeming-limb; not actual-limb;
tathā vyākhyēyam anyat; this principle we applied for hands and legs; you should
apply for the other limbs also; like eyes, ears, etc.
सवयतःपाभणपादं तत् ज्ञेर्म् ।सवयतोभक्षशिरोमुखं सवयतः अक्षीभण शिरांशस मुखानन च र्स्र् तत् सवयतोभक्षशिरोमुखम्; सवयतःश्रुनतम
त् श्रुनतः श्रवणेद्धन्िर्म्, तत् र्स्र् तत् श्रुनतमत्,लोके प्राभणननकार्े, सवयम् आवृत्र् संव्याप्र् नतष्ठनत च्स्िकतं लभते ॥ १३ ॥
sarvataḥpāṇipādaṁ tat jñēyam |sarvatōkṣiśirōmukhaṁ sarvataḥ akṣīṇi śirāṁsi muk

hāni ca yasya tat sarvatōkṣiśirōmukham; sarvataḥśrutimat śrutiḥ śravaṇēndriyam, t
at yasya tat śrutimat,lōkē prāṇinikāyē, sarvam āvr̥tya saṁvyāpya tiṣṭhati sthitiṁ lab
hatē || 13 ||

So tat jñēyam sarvataḥpāṇipādaṁ; you have to reverse the order, tat jñēyam, that
Brahman, sarvataḥpāṇipādaṁ, seemingly-endowed with many bodies, many legs
etc. it is experientially-endowed-with but factually it does not have anything; it
should be extended to others also. Sarvatōkṣiśirōmukhaṁ after that you have to
put a dash - sarvataḥ; sarvataḥ is in the mūlam; it means sarvatra, everywhere;
akṣīṇi means eye; that alone is said in the famous puruṣa sūktaṁ mantram 10.90.1
which reads as;
सहस्रशीषात पुरुषः सहस्राक्षः सहस्रपात ् ।

स भूतमं विश्वतो िृत्िात्यततष्ठद्दशाङु लम ् ॥१॥
sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt |
sa bhūmi‡ viśvatō vr̥tvātyatiṣṭhaddaśāṅulam ||1||
In Viśva-rūpa-darśana also Bhagavān is seemingly-endowed with many hands and

legs etc. that seemingly is the most important adverb Advaitins add. Sarvataḥ akṣīṇi
means eyes; śirāṁsi means head; mukhāni means mouths; ca yasya tat; are there
belonging to which Brahman, that Brahman is called sarvatōkṣiśirōmukham. Here
also you have to explain all these things and they are seemingly the limbs of
Bhagavān; but really-speaking they are upādhis only; like the cyclist, who is
seeming-cyclist but a pedestrian only while crossing the signal and thereafter,
after crossing the signal he becomes a real-cyclist when he pedals the cycle.
Bhagavān is always seeming-cyclist only. If you understand the example, it is OK;
Cyclist becomes seeming and real; saguṇa-nirguṇa-svarūpaḥ; Brahman is also
real- saguṇa-nirguṇa; for an ajñāni, he is saguṇa and for a jñāni, nirguṇa.
Then the next one is sarvataḥ śrutimat; after śrutimat you have to put a dash – [for
Sānskrīt students, sarvataḥpāṇipādaṁ is bahuvr̥ hi word, sarvataḥ pāṇipādau yasya
tat, sarvatōkṣiśirōmukham is also bahuvr̥ hi; sarvataḥ akṣi śirōmukhani yasya tat]
and sarvataḥ śrutimat put a dash śrutiḥ is in the mūlam, is equal to

śravaṇēndriyam, because normally the word śrutiḥ means vēda; Śaṅkarācārya

says in this context śruti does not mean vēda; śruti means what śravaṇa indriyaṁ
ears only; mat means endowed with; so sarvatra śrutimat, sarvataḥ śrutimat;
śravaṇēndriyam, tat yasya; tat śrutimat. That is śrutiḥ is equal to śravaṇēndriyam
full stop. Tat yasya tat śrutimat indicating mat is a suffix conveying possession. All
these are for Sanskrit students only.
Then the next word in the mūlam is lōkē; lōkē is equal to prāṇinikāyē, nikāyam
means group or multitudes; prāṇi means all the living beings, because when we
talk about ears, legs etc. of the Viśva-rūpa; ears legs etc. are not there in the wall;
therefore Sankaracharya wants to exclude the wall, even though the word lōka
refers to the entire world, in this context lōka should refer to living beings because
hands, legs etc belong to living beings only; very minute observation. After
prāṇinikāyē, full stop.
Then sarvaṁāvr̥ tya it is in the mūlam is equal to sarvaṁvyāpya; all-pervading; [in

the newspapers they report about the Vyāpam scam; I do not what it is since I did
not read it full - in Sānskrīt vyapam means pervading; therefore whatever scam it
refers to I do not know but in Sānskrīt language perfectly applicable, vyapam scam
means scam everywhere!] Anyway, sarvamāvr̥ tya-tiṣṭhati is in the mūlam; in short
it is sthitiṁ labhatē in short, Bhagavān is all-pervading.
The anvaya is; tat [jñēyaṁ] sarvataḥpāṇipādaṁ (together one compound word),
sarvatōkṣiśirōmukham (here also sarvato is part of the compound only, called aluk
samāsa) sarvataḥśrutimat ca bhavati; [tat] lōkē sarvaṁ āvr̥ tya tiṣṭhati.
Before going to the next introduction I would like to make a general observation;
even though we are discussing the technical expression, sāvayavaṁ, niravayavam,
compound etc. what is the bottomline through all these discussions, it is worth
remembering. Brahman in its nirguṇam version has to be discerned in the entire
creation. Brahman has to be discerned in its nirguṇam form in the entire creation.
And how should we discern that Brahman? Brahman is whatever is non-variable in
and through all the variable names and forms. Whatever I perceptually-experience

is variable names and forms; I am experiencing the fan; the ceiling, the pillar,
chair, etc. In and through all of them which are continuously changing, both at the
micro and macro level, there is a non-variable existence-principle, which we are
experiencing along with nāma-rūpa. What is the proof that we are experiencing
the existence? Along with variable nāma-rūpa, we are also experiencing non-
variable existence. What is the proof for the existence of the non-variable
existence? Our own language is the proof. What is the language we use; there is a
pillar; there is a ceiling; there are people; there is the wall; in all these experiences,
there is the word is or are or am etc. The verb of existence we are using; that verb
indicates we are experiencing the existence also along with nāma-rūpa. That
existence is not changing. It is neither arriving nor departing; nor expanding or
contracting. When my body is expanding () you cannot say existence is
expanding. Existence even when my body was born, existence continued to be
outside also. Therefore existence I have to discern and understand the non-
variable-existence as Brahman.
And the next question is, is that non-variable-existence is saguṇam or nirguṇam if
you ask, I have to understand that the existence is always nirguṇam because
whatever attributes I mention they belong to the nāma and rūpa only; Brahman
continues to be nirguṇam-existence when? When, not after the disappearance of
the world; whether the world is there or not, existence continues to be nirguṇam;
just as the screen continues to be nirguṇam, whether the movie is on or off. That
nirguṇatvam of the screen is never tampered at any time. Similarly during sr̥ ṣṭi
also, during praḷayam also, if I discern that nirguṇam-existence, that is the
appreciation of Brahman.
And not only this, this existence is a wider presence of Brahman. And then
Brahman can be recognised with an additional feature also when we come to
living-beings. All over the field I can appreciate or discern what; existence-feature
of Brahman; and when I come to living beings there is an additional feature also;

in addition to existence what is that; [you know it already, I am just remembering in

this context]. When I experience every one of you, not only you are existence, you
are sentient-conscious also. The same Brahman I discern in every living being, as
satcit-rūpēṇa; in every being sat-rūpēṇa; in every living-being satcit-rūpēṇa, and sat
is also non-variable; cit is also non-variable. And among all the living-beings also
there is a smaller group; happy-living-beings; [looking at the face you know;
gloomy living-beings or bloomy living-beings, all the time bubbling with joy or all
the time morose; there is no existence of smile at all ]. In that rare group of happy
living-beings, I can discern a third feature of Brahman;
....रसं ह्येवार्ं लब्ध्वानन्दी भवनत । तैशिरीर्ोपननित्, ब्रह्मानन्दवपली, सप्तमोऽनुवाकः......
....rasaṁ hyēvāyaṁ labdhvānandī bhavati | taittirīyōpaniṣat, brahmānandavallī,

saptamō:'nuvākaḥ |...... || 1||
And what is the third non-variable factor; happiness or ānanda.
स र्श्चार्ं पुरुिे । र्श्चासावाददत्र्े । स एकः ।....
sa yaścāyaṁ puruṣē | yaścāsāvādityē | sa ēkaḥ |...
(taittirīyōpaniṣat, brahmānandavallī, aṣṭamānuvāka 5 |)
Thus existence in beings; existence and Consciousness in living-being; existence,

Consciousness and happiness in happy-living-beings; in these three forms I can
discern Brahman, when; all the time, wherever I turn. This is called
sarvataḥpāṇipādaṁ tatsarvatōkṣiśirōmukham | sarvataḥśrutimallōkē.
In the last class I mentioned a ślōka from the well known book; Dr̥ k-Dr̥ śya-vivēka.
अत्स्त भानत नप्रर्ं रूपं नाम चेत्र्ंिपचचकम् ।

आद्यत्रर्ं ब्रह्मरूपं जगिूपं ततो द्वर्म् ॥ २०॥
asti bhāti priyaṁ rūpaṁ nāma cētyaṁśapañcakam |

ādyatrayaṁ brahmarūpaṁ jagadrūpaṁ tatō dvayam || 20||

And what is jñāna niṣṭa? Jñānam is understanding asti bhāti priyaṁ belongs to
Brahman and nāma and rūpa belongs to the world; this is jñānam. Jñāna-niṣṭa; is
not losing sight of asti bhāti priyaṁ during the most provoking situation. If we can
have that this is called jñāna-niṣṭa.
Then what is the advantage; advantage is
ुःखेरवनुनद्वग्ज्नमनाः सुखेिु नवगतस्पृहः ।

वीतरागभर्िोधः च्स्ितधीमुयननरुचर्ते ॥ २-५६॥
duḥkhēṣvanudvignamanāḥ sukhēṣu vigataspr̥haḥ |

vītarāgabhayakrōdhaḥ sthitadhīrmunirucyatē || 2-56||
These are the phalam of the jñāna-niṣṭa.
उपाचधभूतपाभणपादादीद्धन्िर्ाध्र्ारोपणात् ज्ञेर्स्र् तद्विािङ् का मा भूत् इत्र्ेवमियः श्लोकारम्भः —
upādhibhūtapāṇipādādīndriyādhyārōpaṇāt jñēyasya tadvattāśaṅkā mā bhūt

ityēvamarthaḥ ślōkārambhaḥ —
Pāṇi-pādādī-indriyāya, in the previous ślōka various limbs were associated with

Brahman; like what pāṇi, hand and pāda, feet; ādi, akṣi, śirō śrutimat etc., various
limbs were associated with Brahman; as though they are avayavams of Brahman.
But what is the fact; they are not avayavaṁ; but they are only upādhi like walking-
cyclist crossing the traffic signal. Cycle is there; cycle is an upādhi not an avayavam.
Upādhibhūta that upādhi is to negate avayavaṁ; which are upādhis and
avayavaṁ; ādhyārōpaṇāt, Lord Kr̥ ṣṇa deliberately uniting he limbs with Brahman.
ādhyārōpaṇāt means what; deliberately uniting the limbs with Brahman. And while
uniting or associating limbs with Brahman, Kr̥ ṣṇā should have said they are
seemingly-associated with Brahman; but Lord Kr̥ ṣṇa did not use the significant
adverb ‘seemingly’. That is why viśiṣṭādvaitin committed a blunder of uniting the

world as avayavam of Bhagavān. The definition of Bhagavān in viśiṣṭādvaitam is

cit-acit-avayava-viśiṣta-avayavi-Bhagavān Nārāyaṇa. In Viśiṣṭādvaitam philosophy
Bhagavān is sāvayavaṁ or niravayavam; sāvayayavaḥ; in fact the word viśiṣṭam
means sāvayavaṁ. Bhagavān Nārāyaṇah viśiṣṭaḥ; sāvayavaḥ; that Bhagavān has
got two types of avayavam. And what are they; one set of avayavam is called
cētana-avayavaṁ; all our bodies are what; cētana-avayavaṁ of Bhagavān
Nārāyaṇa. And all the walls etc are also avayavam of Bhagavān; avayavam and
viśēṣaṇam are one and the same. They are acētana-jaḍa-viśēṣaṇam of one
Bhagavān Nārāyaṇa. And in their technical language cit-acit-viśiṣṭaḥ Viṣnuḥ. Cit
means cētanam; acit means acētanam; viśiṣṭaḥ means avayava uktaḥ is Nārāyaṇa.
They quote all sahasra śīrṣaḥ puruṣaḥ of Puruṣa Sūktaṁ; Ekadaśa adhyāya of
Bhagavad Gīta; and the previous ślōka in the thirteenth chapter and say Bhagavān
is viśiṣṭam only and advaitam means always what viśiṣṭaadvaitam alone is true;
there is no question of nirviśēṣa-advaita; nirguṇa-advaitam is a bluff; it does not
exist. What is the logic viśiṣṭādvaitin uses for that? Because Cētana-acētana-
prapañca is the avayavam of advaitam-Bhagavān. Cētana-acētana-prapañca is the
avayava viśēṣanaṁ of viśiṣṭādvaitam-Bhagavān. And only when cētana-acētana-
prapañca goes away; then alone Bhagavān can become nirguṇam and nirviśēṣam.
But the prapañcam will not go away because viśiṣṭādvaitam says acētanam also is
nityaṁ; cētanam also is nityaṁ; during praḷayam also prapañca continues to exist
in what form; in potential form. Therefore, even during praḷaya Bhagavān is viśiṣta
or viśiṣta-advaitam only; even during sthiti kāla also; viśiṣta-advaitam only;
therefore, viśiṣta-advaitam alone is always there; nirviśēṣa-advaitam is not there.
These are all their pramāṇams. We are not concerned about that; but
Śaṅkarācārya as a commentator wants to clarify that. That is the introduction.
Even though Rāmanujācārya came much after Śaṅkarācārya, remember

viśiṣṭādvaitam existed in a different form even before Rāmānuja; even before
Śaṅkarācārya was born. It existed. Many acāryas like Bhāskarācārya and others
were there; and they were followers of viśiṣṭādvaitam only but the name changed

after Ramanujācārya. Before Śaṅkarācārya, viśiṣṭādvaitam was called bhēdābhēda-

vādhaḥ. Very very powerful; both Śaṅkarācārya and Suresvarācārya deals with this
bhēdābhēda-vādhaḥ in Brahma sūtra and Brihadaranyaka Upaniṣat. And that is
what is here also. So tadvattāśaṅkā means viśiṣṭādvaita-śaṅkā; sāvayatva śaṅkā;
the doubt that Brahman is viśiṣṭam and sāvayamam. This mistake may be
committed; iti mā bhūt; Lord Kr̥ ṣṇa wants to negate viśiṣṭādvaitam and Lord Kr̥ ṣṇa
himself wants to talk about nirviśēṣa-advaitam. There is a very very crucial word.
Śaṅkarācārya quotes sarva indriya vivarjitam; and for advaitin, this is very very
important word. For viśiṣtādvaitin what is the important word; he takes 13th verse
Sarvataḥpāṇipādaṁ tat and he says viśiṣṭādvaitam alone is correct. Śaṅkarācārya

quotes what: sarva indriya vivarjitam; Brahman is free from the entire creation and
limbs; and so sāvayatvaṁ correct of niravayavam correct? And when Kr̥ ṣṇā says
sarva indriya vivarjitham in the 14th verse, he does not refer any type; it will be
indriya vivarjitam he does not say; it was indriya vivarjitham he does not say. Since
he does not refer to time, what does it mean; sarva indriya vivarjitam; all the time;
Brahman is nirviśēṣam nirguṇam, when? All the time. This is how we have to
analyse. We are just glossing over and going ahead. We can really analyse and
then a third person may ask the question. Thirteenth verse rightly says Brahman
viśiṣta advaitam all the time; fourteenth verse says Brahman is nirviśēṣam
advaitam all the time. How can Kr̥ ṣṇā contradict, because if Brahman is
viśiṣtadvaitam all the time, cannot be nirviśēṣam advaitam all the time. If this is
correct; that is not correct; if that is correct, this is not. Therefore, between
thirteenth and fourteenth verse which one is to be taken. For that Śaṅkarācārya’s
answer will be we have already resolved this in the 9th chapter. Where; matsthāni
sarvabhūtāni na ca matsthāni bhūtāni, world is in Me; world is not in Me. Similarly
here also, I am nirviśēṣam and saviśēṣam all the time; how do you resolve. There is
only one way; i.e. Bhagavān is eternally-saviśēṣam in appearance; seemingly or in
technical language, vyavahārika dr̥ ṣṭya; Brahman is eternally-saviśēṣaḥ.
Vyavahārika dr̥ ṣṭya; Brahman is always viśiṣṭādvaitam. Pāramārthika dr̥ ṣṭya of

śāstriya dr̥ ṣṭya, Brahman is always nirviśēṣam. Therefore 13th verse is vyavahārika
dr̥ ṣṭi; 14th verse is pāramārthika dr̥ ṣṭi or in another language , vyavahārika dr̥ ṣṭi is
called adhyārōpa dr̥ ṣṭi, pāramārthika dr̥ ṣṭi is called apavāda dr̥ ṣṭi. And which one is
fact; vyavahārika dr̥ ṣṭi is fact or pāramārthika dr̥ ṣṭi is fact if you ask , vyavahārika
dr̥ ṣṭi is caused by Māya and it is always-seeming only; that’s why we always give
the example of svapna. Vyavahārika-advaitam is like svapnam. More in the next
class.

408 Verse 13.14
Page 326 verse No.14 Introduction
उपाचधभूतपाभणपादादीद्धन्िर्ाध्र्ारोपणात् ज्ञेर्स्र् तद्विािङ् का मा भूत् इत्र्ेवमियः श्लोकारम्भः —
upādhibhūtapāṇipādādīndriyādhyārōpaṇāt jñēyasya tadvattāśaṅkā mā bhūt

ityēvamarthaḥ ślōkārambhaḥ —
In the previous ślōka Lord Kr̥ ṣṇa pointed out that Brahman is one caitanyam which
we named mahā-kṣētrajñaḥ; which is associated with the entire creation which we
named mahā-kṣētraṁ. Thus Brahman is the all-pervading-Consciousness;
associated with the all-pervading-universe. This was the description given.
And Śaṅkarācārya says this description can create confusion; that if Brahman is
associated with the entire creation; that Brahman will be saguṇaḥ because the
entire world has got different attributes. Brahman is associated with the world;
therefore, Brahman will become saguṇaḥ. And not only that, if the world is
associated with Brahman, all the changes of the world also will be associated with
Brahman. Therefore, Brahman will become saguṇam and savikāraṁ; if world
belongs to Brahman.
And this is the exact view held by Viśiṣṭādvaitam also. Viśiṣṭādvaitam considers the
world as integral-part of Brahman and when we ask them, then whether Brahman
will have to undergo change; for that they agree that Brahman does undergo
change; Brahman is pariñāmi-upādāna-kāraṇam of the universe; therefore, they
accept Brahman as savikāraṁ; and saguṇam; and world as a part of that Brahman.

And Śaṅkarācārya says such a notion is a misconception; because the upaniṣat

clearly says that Brahman is nirguṇam nirvikāram etc. Therefore, Lord Kr̥ ṣṇa
himself negates that in the next ślōka.
As I said in the last class, thirteenth ślōka describes saprapañcam-Brahma and

thirteenth ślōka describes niṣprapañcam Brahman. Brahman is both
niṣprapañcam and saprapañcam.
And naturally it will raise a question how can Brahman be both saprapañcam and
niṣprapañcam because it is diagonally opposite; if it is saprapañcam it cannot be
niṣprapañcam and if it is niṣprapañcam it cannot be saprapañcam. I also said it is
very similar to 9th chapter, very important line never forget matsthāni bhūtāni na
ca matsthāni bhūtāni; only way of resolving the contradiction is ‘jagat mithya’
experientially world is Brahman; but factually world is not in Brahman.
When we talk about the saprapañcam Brahma, we accept the experiential-

availability of the world; when we talk about niṣprapañcam-=Brahma we talk about
what; the factual-absence of the world; therefore, the only way of resolving is jagat
mithya; jagad adhiṣṭhānaṁ caitanyam Brahma ēva sathyam; that is the very
significant introduction.
Upādhi-bhūta-pāṇi-pādādi-īndriya-ādhyārōpaṇāt; adhyārōpa means associating

with Brahman which we call as adhyārōpaḥ; jñēyasya tadvattāśaṅkā a student may
misunderstand that the world is an integral part of Brahman; thus such a doubt
may come; [Sānskrīt students tadvattā refers to indriyāṇi asti santi iti indriyavān;
tat refers to indriyāṇi; and vat means endowed with; tadvatta is the abstract noun;
so tat, tadvan; tadvatta; ultimate meaning of tattvattā is saprapañcatvāṁ. Such a
śaṅkā means a doubt may come; what doubt; world is an integral part of
Brahman; that is called viśiṣṭādvaitam; once you take world as an integral part and
give same degree of reality, that is called Viśiṣṭādvaitam. If you take the world as a
part of Brahman, but of a lower order of reality, it is called nirviśēṣa-advaitam. So

the crucial debate is saviśēṣa-advaitam or nirviśēṣa-advaitam. So mā bhūt; mā

bhūt means viśiṣṭādvaitam mā bhūt iti ēvaṁ arthaḥ, for communication of this
idea ślōkārambhaḥ —the following ślōka.
Verse 13.14
सवेद्धन्िर्गुणाभासं सवेद्धन्िर्नववर्जंतम् ।
असक्तं सवयभृचचैव ननगुयणं गुणभोक्तृ च ॥ गीता १३.१४ ॥
sarvēndriyaguṇābhāsaṁ sarvēndriyavivarjitam |
asaktaṁ sarvabhr̥ccaiva nirguṇaṁ guṇabhōktr̥ ca || Gītā 13.14 ||
A unique verse in which both adhyārōpaḥ and apavādha are seen side by side; I
will give you the gist of the verse. Sarva-indriya-guṇa-ābhāsaṁ, here the word
guṇa means function or activity; in Sānskrīt we call it vyapārāḥ; sarva-indriya-
vyapārāḥ, all the sensory functions like seeing, smelling, hearing, jñānēndriya
functions and karmēndria functions like moving taking etc. and ābhāsam means
appears along with; sarva indriya vyapāriāḥ saḥ caitanyam ābhāsatē;
Consciousness is experienced by every individual not in its pure form; but along
with various functions. So seeing the experience of what; consciousness plus eye-
function; hearing is the experience of hearing-function plus consciousness; thus
every moment we are experiencing a combination of Brahman and how do we
experience Brahman; as Consciousness; I-am-conscious-of sound, smell, touch
etc.; every experience is a mixture of Consciousness-anubhava plus indriya-
vyāpāra-anubhava. Since Consciousness and sensory functions are simultaneously
experienced by everyone; it appears as though the functions are integral part of
Consciousness. It looks as though Consciousness is seeing. But what is happening;
Consciousness exists; sense-organs are functioning but it appears as what;
Consciousness is seeing; Consciousness is hearing; this aberration is because of
what; the coexistence of Consciousness, the pāramārthika-sathyam and sensory
functions the vyavahārika-sathyam. And therefore, how do we experience
Brahman; we all experience Brahman as Consciousness seemingly-associated;

ābhāsam should be translated as seemingly-associated with sensory functions;

sarva-indriya-vyāpāraiḥ saḥ brahma caitanyam sarvada avabhāsatē; pratibōdha
viditaṁ mataṁ; and therefore, we may conclude Consciousness is doing all the
functions. And to remove that doubt Kr̥ ṣṇā immediately says Consciousness is only
seemingly-associated with sense-organs; and sensory-functions. Then what is the
reality; Consciousness is neither associated with sense-organs; nor sensory-
function therefore, sarva-indriya-vivarjitam; vivarjitam means it is not at all so. But
I am experiencing; that is why we call it mithya. What is the definition of mitya; it
does not exist but we experience; yat asat bhāsamānam sanvidyā svapna gajātivat;
world is not there but we experience it therefore it is called mithya.
And similarly, asaktaṁ sarvabhr̥ t; it is the translation of mastāni na ca mastāni;

sarvabhr̥ t means all are in Brahman; asaktaṁ means Brahman is not connected to
anything; and nirguṇam itself does not have any guṇam; guṇabhōktr̥ ca but it is
associated with the experience of all the guṇās. So sarvēndriyaguṇābhāsaṁ is
adhyārōpaḥ; sarvēndriyavivarjitam is apavādaḥ; sarvabhr̥ t is adhyārōpaḥ; asaktaṁ
is apavādhaḥ; guṇabhōktr̥ is adhyārōpaḥ; nirguṇam is apavādhaḥ. Three pairs of
adhyārōpa and three pairs of apavādha in one slōka; very very rare Gīta ślōka.
सवेद्धन्िर्गुणाभासं सवायभण च तानन इद्धन्िर्ाभण श्रोत्रादीनन बुिीद्धन्िर्कमेद्धन्िर्ा्र्ानन, अन्तःकरणे च बुद्धिमनसी,

ज्ञेर्ोपाचधत्वस्र् तुपर्त्वात्, सवेद्धन्िर्ग्रहणेन गृह्यन्ते । अनप च, अन्तःकरणोपाचधद्वारेणैव श्रोत्रादीनामनप उपाचधत्वम् इनत ।
sarvēndriyaguṇābhāsaṁ sarvāṇi ca tāni indriyāṇi śrōtrādīni

buddhīndriyakarmēndriyākhyāni, antaḥkaraṇē ca buddhimanasī, jñēyōpādhitvasya
tulyatvāt, sarvēndriyagrahaṇēna gr̥hyantē | api ca, antaḥkaraṇōpādhidvārēṇaiva
śrōtrādīnāmapi upādhitvam iti|
Sarvēndriya guṇābhāsaṁ after that we have to put a dash; Śaṅkarācārya gives the
vigraha vākyam; sarvāṇi ca tāni indriyāṇi; [karma-dāraya-samasaḥ] and indriyāṇi
he gives the meaning is equal to śrōtrādīni buddhī-indriya-karmēndriyākhyāni;

buddhindriyaṁ means jñānēndrias; five jñānēndrias; karmēndriyākhyāni, five
karmēndriyaṁs; thus total ten sense-organs; beginning with what śrōtra,

beginning with the ears, all the ten sense-organs are indicated by the word
indriyaṁ; and karmēndriyākhyāni full stop.
The next sentence is antaḥkaraṇē ca buddhi manasī, not only we should take ten
sense-organs; we should take the internal-organs antaḥkaraṇam, consisting of two
main organs buddhiḥ and manaḥ ca; [antaḥkaraṇē is dvivacanam, napuṁsaka
liṅgaḥ; and buddhimanasī, dvandva samāsa, again dvivacanam] and even though
Kr̥ ṣṇā did not mention the antaḥkaraṇam, Śaṅkarācārya says we have to include
them also and he gives two reasons for that; first reason is what; jñēya
upādhitvasya tulyatvāt, because internal-organs are also seemingly-associated
with Brahman; exactly like external-organs; therefore, they also must be included,
even though they are not mentioned; jñēya-upāditvasya; here we have to note
jñēyaṁ means Brahman or caitanyam; caitanyasya-upādhitvasya-tulyatvāt; upādhi
means seeming-association; since internal-organs also have got seeming-
association along with external-organs; internal-organs must also be included
even though Lord Kr̥ ṣṇa does not explicitly mention. Tulyatvāt,
sarvēndriyagrahaṇēna; the adjective-sarva includes antaḥkaraṇam also; so sarva-
indriya-grahaṇēna, by employing such an expression gr̥ hyantē , they also must be
included.
And now he gives the second logic; why should you include internal-organs also.
For that another logic he gives is, if sense-organs have to be operational; only
through the mind one can operate sense-organs; nobody can directly operate
sense-organs without intervention of the mind; that is why when the mind is not
there; and your eyes are open; and naturally you don't register what is in front;
because eyes are there and mind is not there; for that look there is a name do you
remember; it is blank look; blank look means no look; why blank look is no look;
because sense-organs cannot function without the intervention of mind and
intellect. Therefore, wherever sense-organs are mentioned you should include

mind and intellect also; because sense-organs are sense-organs; because of the
mind and intellect. That is why in Br̥ hadāraṇyakōpaniṣat
मनसा ह्येव पश्र्नत मनसा श्रृणोनत । अन्र्त्रमना

अभूवं ना श्रौिचमनत अन्र्त्र मना न पश्र्ं [भृह. I .i v.3]
manasā hyēva paśyati manasā śrr̥ṇōti | anyatramanā

abhūvaṁ nā śrauṣamiti anyatra manā na paśyaṁ [bhr̥ha. I.iv.3]
The Br̥ hadāraṇyakōpaniṣat clearly says mind alone perceives; therefore, mind is a
part of sense-organ. Therefore, also sense-organs include mind and intellect.
Therefore, he says antaḥkaraṇa-upādhidvārēṇa-ēva, only because of that,
śrōtrādīnāmapi, the sense-organs also become upādhitvam; becomes the upādhi
of ātma; iti, here the word iti is hētuōrthe; therefore, also sarvēndriya includes
mind and intellect.
अतः अन्तःकरणबनहरकरणोपाचधभूतैः सवेद्धन्िर्गुणैः अध्र्वसार्सङ् कपपश्रवणवचनाददभभः अवभासते इनत सवेद्धन्िर्गुणाभासं

सवेद्धन्िर्व्यापारैः व्यापृतचमव तत् ज्ञेर्म् इत्र्ियः; ‘ध्र्ार्तीव लेलार्तीव’ (बृ. उ. ४ । ३ । ७) इनत श्रुतेः ।
ataḥ antaḥkaraṇabahiṣkaraṇōpādhibhūtaiḥ sarvēndriyaguṇaiḥ

adhyavasāyasaṅkalpaśravaṇavacanādibhiḥ avabhāsatē iti sarvēndriyaguṇābhāsaṁ
sarvēndriyavyāpāraiḥ vyāpr̥ tamiva tat jñēyam ityartha ḥ; dhyāyatīva lēlāyatīva’ (br̥ . u. 4|
3 | 7) iti śrutēḥ |
So until now Śaṅkarācārya commented upon sarvēndriya only; hereafter alone he

explains guṇābhāsaṁ; very slowly word by word he goes; sarvēndriya over;
guṇābhāsaṁ he explains. Ataḥ therefore, antaḥkaraṇa bahiṣkaraṇa-
upādhibhūtaiḥ; antaḥkaraṇa, the two, mind and intellect, bahiṣkaraṇa, the ten
sense-organs; upādhi which are seemingly connected with Brahman; and they are
the sarva indriya; guṇaiḥ the word guṇa occurs in the ślōka and Śaṅkarācārya
takes guṇa as vyāpāraḥ or functions. So guṇaiḥ is equal to vyāpāraḥ; in the 4th line
Śaṅkarācārya himself uses the word vyāpāraiḥ, that we have to pick up and place it
here; vyapārāḥ means what; [not Tamil vyapāram, business - in sanskrit vyaparaḥ
means activities]; so what are the activities; adhyavasāyaḥ which is the function of

the intellect; saṅgalpa, which is the function of the mind, thinking of the pros and
cons; doubting-function is called saṅgalpa; saṁśayaḥ ityarthaḥ; and
śravaṇavamena bahiṣkaraṇa; external-organs; śravaṇaṁ means hearing; ādhibiḥ
etc. along with all the activity, avabhāsatē is explanation of the word ābhāsaḥ in
the mūlam. Avabhāsatē means Consciousness appears-to-be-associated with
those functions. What is the example generally given in vēdānta; when a colorless
crystal is there as a Śiva-liṅga; and this person do arcana etc. with flowers of
different colors; different colors belong to the flowers and in the proximity of the
flowers the crystal also appears coloured. In the same way Consciousness also
seemingly-does the function of seeing, hearing etc. that is why avabhāsatē, very
important, it appears-to-be-doing.
Once you say it appears; you appear to be beautiful; it is a complement or insult; it

appears to be a compliment, but it is an insult; avabhāsatē means seemingly; Ātma
is functioning; therefore, iti hētōḥ sarvēndriya-guṇābhāsaṁ. After guṇābhāsaṁ
you have to put a full stop. Now he gives the consolidated meaning sarvēndriya-
vyāpāraiḥ it is very important sentence; it is consolidated commentary;
sarvēndriya-vyāpāraiḥ through the function of the organs, vyāpr̥ tamiva tat jñēyam;
that jñēyaṁ which is the mahā-kṣētrajña in everyone; tat jñēyaṁ vyāpr̥ tamiva
bhāvati; is seemingly-doing all the action; and who is that kṣētrajñaḥ; that is I.
Therefore, what is the message conveyed; I-am-free from all vyāpāraḥ; because
Brahman is kṣētrajña; kṣētrajña is the Consciousness enclosed in kṣētraṁ that is
the meaning of the word I; therefore, the message; the take home message is: I
am akarta-abhōktāḥ; when; all the time; in my presence, the jñānēdriyam,
karmēndriyam, antaḥkaraṇam; kēnēṣitaṁ patati prēṣitaṁ manaḥ kēna prāṇaḥ
prathamaḥ praiti yuktaḥ |....śrōtrasya śrōtraṁ manasō manaḥ; I do not do any
action; in my presence jñānēdriyam, karmēndriyam etc, are functioning; therefore
they are karta-bhōkta; but I am always akarta-abhōkta. The moment I understand
this fact, the meaning of the verse in the 5th chapter becomes clear; paśyañ śr̥ ṇvan
spr̥ śañ jighrann aśnan gacchan svapañ śvasan ; pralapan visr̥ jan gr̥ hṇann unmiṣan

nimiṣannapi. Even though sense-organs are involved, in all kinds of hectic

activities; I can say naiva kiñcitkarōmīti yuktō manyēta tattvavit. And therefore I
have got sañcita; āgāmi or prārabdha? Svāmiji only prārabdha is remaining if you
say, it means Svāmiji has bad prārabdham . How can I have prārabdha also;
nityōpalabdhi-svarūpaḥ-ahaṁ; nitya-mukta-svarūpaḥ-ahaṁ. These are all the take
home message of the Gīta.
Śaṅkarācārya says that this is the not the teaching of Lord Kr̥ ṣṇā. He reminds now
and then ; The credit does not go to Kr̥ ṣṇā; Kr̥ ṣṇā also does not want to take the
credit; in the fourth chapter Kr̥ ṣṇā has clearly said: sa ēvāyaṁ mayā tē:'dya yōgaḥ
prōktaḥ purātanaḥ; vēdic message seems to be fading away; I am only re-
enlivening the vēdic message; that’s why an aside note also; whenever we have to
study Gīta, to understand the Gīta, the supporting pramāṇa must be the vēda
pramāṇa. If you take the Āgama granthas, you will never get the message;
because all the agamas are concentrating on iṣṭa-dēvathas; Śaivāgama will
concentrate on what; Mr Śivā with beautiful form; Vaiṣṇava-āgāma will talk about
Viṣṇu as a person; Śākta-āgama will talk about Dēvi and her beauty; and if based
on those āgamas you study Gīta you will never get the real message. Gīta must be
studied with vēda; especially the upaniṣats; then alone you will understand
Bhagavān is not a person but it is nirguṇam-Brahman. To understand this, vēda-
based-Gīta-alone will give the message clearly. That’s why Śaṅkarācārya heavily
goes by vēda; while other Vaiṣṇava-ācāryās heavily quote purāṇās and various
āgamas; where saguṇa-personal-deities are prominent That is good; you can start
with this; but that can never be the culmination.
‘ध्र्ार्तीव लेलार्तीव’ (बृ. उ. ४ । ३ । ७) इनत श्रुतेः । कस्मात् पुनः कारणात् न व्यापृतमेवेनत गृह्यते इत्र्तः आह —
सवेद्धन्िर्नववर्जंतम्, सवयकरणरनहतचमत्र्ियः । अतः न करणव्यापारैः व्यापृतं तत् ज्ञेर्म् ।
dhyāyatīva lēlāyatīva’ (br̥. u. 4 | 3 | 7) iti śrutēḥ | kasmāt punaḥ kāraṇāt na

vyāpr̥tamēvēti gr̥hyatē ityata ḥ āha — sarvēndriyavivarjitam,
sarvakaraṇarahitamityarthaḥ | ataḥ na karaṇavyāpāraiḥ vyāpr̥taṁ tat jñēyam |

This is a very important quotation from Br̥ hadāraṇyakōpaniṣat to show Ātma is

akarta and abhōktāḥ; Śaṅkarācārya quotes this Brihadaranyaka vākyam very very
often; dhyāyati iva lēlāyati iva’; lēlāyatī means the mind is wandering; when the
mind is wandering, one concludes that I-am-wandering; he never says: mind-is-
restless; he never says mind-is-wandering; if he remembers this teaching very
clearly, he will say mind-is-restless; but this ajñāni successfully says I-am-restless.
To avoid restlessness he does dhyāyatī; you have to practice dhyānam. Dhyānam is
what; citta-vr̥ tti-nirōdaḥ. Therefore, this person sits in meditation for quitening the
mind; and when he sits in meditation to quieten the mind, again what does he say:
he says I-am-meditating. Thus I-am-restless; and I-am-meditating; both
statements people make; the upaniṣat says both are statements because of
adhyārōpaḥ; adhyārōpaḥ means transference of the mind’s-attribute-to-oneself.
And therefore, the upaniṣat says ‘dhyāyati iva lēlāyati iva’ (br̥ . u. 4 | 3 | 7) Ātma
seems to be restless; lēlāyati means restless; Ātma seems to be restless, when the
mind-is-restless and Ātma seems to be meditating when the mind is meditating.
But in both what is important is: seems to be. That is adhyārōpaḥ. When you seems,
seems-to-be; what does it mean? Actually I-am-neither-restless nor am-I-meditating.
How long I should meditate; as long as I-claim-I-am-restless; the remedy is
meditate. The day you claim I-cannot-be-restless; you don't require meditation.
‘dhyāyati iva lēlāyati iva’ (br̥ . u. 4 | 3 | 7) that iva is the most trillion-dollar word of
the Vēdas.
Now having commented upon sarvēndriya-guṇābhāsaṁ, now Śaṅkarācārya goes

to sarvēndriya-vivarjitam. He introduces by raising a question; kasmāt punaḥ
kāraṇāt; due to what reason do you say na vyāpr̥ taṁ ēva; you say Ātma is
seemingly-engaged in activity. And once you say, what does it mean? Actually-it-is-
not-engaged; why do you say Ātma is actually-not-engaged in activity; what is the
reason for that statement. Iti gr̥ hyatē ityata ḥ āha; what is that? Sarvēndriya-
vivarjitam; Ātma cannot act because Ātma does not have any sense-organs.

So sarva-indriya-vivarjitam is equal to sarva-karaṇa-rahitam; that indriyaṁ he

translates as kāraṇam very thoughtfully; indriyam should only mean the ten sense-
organs; once he uses the word karaṇam it will include mind and buddhi also.
Therefore he uses the word kāraṇam. Ataḥ; therefore, na karaṇavyāpāraiḥ
vyāpr̥ taṁ tat jñēyam; therefore, howevermuch active the sense-organs maybe; it
has nothing to do with Ātma; just as in a motion in a motion-picture, it has no
connection with the screen; even though screen accommodates all of them; screen
does not have any saṁbandaḥ. Asaṅgōhi ayaṁ puruṣaḥ. Ataḥ na karaṇavyāpāraiḥ
vyāpr̥ taṁ. Brahman is not active because of the activity of the sense-organs.
र्स्तु अर्ं मन्त्रः — ‘अपाभणपादो जवनो ग्रहीता पश्र्त्र्चक्षुः स िृणोत्र्कणयः’ (श्वे. उ. ३ । १९) इत्र्ाददः, स
सवेद्धन्िर्ोपाचधगुणानुगुडर्भजनिशक्तमत् तत् ज्ञेर्म् इत्र्ेवं प्रदियनाियः, न तु साक्षादे व जवनाददनिर्ावत्त्वप्रदियनाियः ।
yastu ayaṁ mantraḥ — apāṇipādō javanō grahītā paśyatyacakṣuḥ sa śr̥ṇōtyakarṇaḥ’

(śvē. u. 3 | 19) ityādiḥ, sa sarvēndriyōpādhiguṇānuguṇyabhajanaśaktimat tat
jñēyam ityēvaṁ pradarśanārthaḥ, na tu sākṣādēva
javanādikriyāvattvapradarśanārthaḥ |
Now Śaṅkarācārya is worried; pūrva-pakṣi may raise a question based on the

upaniṣat vākyam. It is because in the previous line it was said sarvēndriya-
vivarjitam; Ātma does not have any instruments-of-action; therefore, Ātma is
actionless; indriya vivarjitam means free from instruments. Instruments are
required for action. Atma is free from instruments. Therefore, Ātma is free from
actions. This was our statement.
Now Śaṅkarācārya imagines a pūrva-pakṣa. Whether that question will come to us

or not; his question is even though Ātma does not have instrument, without
instrument Ātma may be doing some action. Isn’t. Suppose you have got a knife;
with the knife you may cut a banana and eat. Suppose you do not have a knife. At
the same time without an instrument also you can eat banana. Therefore, why
can’t you assume Ātma, without any external-instrument, by itself doing lot of
activities? Why can’t you imagine? And then the pūrva-pakṣi says it is very much
possible because there is a śruti-pramāṇam for that. Very powerful pūrva-pakṣa.

There is a śruti pramāṇam to show what? Ātma is free from instrument; but still it
is a karta. And what is the śruti pramāṇam; he quotes see; everything has got a
śruti support; yaḥ tu ayam mantraḥ; where does it come (śvē. u. 3 | 19); —
अपाभणपादो जवनो ग्रहीता

पश्र्त्र्चक्षुः स िृणोत्र्कणयः.
स वेशि वेद्यं न च तस्र्ात्स्त वेिा
तमाहुरग्र्र्ं पुरुिं महान्तम्.. १९..
apāṇipādō javanō grahītā

paśyatyacakṣuḥ sa śr̥ṇōtyakarṇaḥ.
sa vētti vēdyaṁ na ca tasyāsti vēttā
tamāhuragryaṁ puruṣaṁ mahāntam.. 19..
A parallel idea comes in Kaivalya upaniṣat;
अपाभणपादोऽहमचचन्त्र्िशक्तः पश्र्ाम्र्चक्षुः स िृणोम्र्कणयः ।

अहं नवजानाचम नवनवक्तरूपो न चात्स्त वेिा मम चचत्सदाऽहम् ॥ २१॥
apāṇipādō:'hamacintyaśaktiḥ paśyāmyacakṣuḥ sa śr̥ṇōmyakarṇaḥ |

ahaṁ vijānāmi viviktarūpō na cāsti vēttā mama citsadā:'ham || 21||
What does this mantra say? Apāṇipādaḥ; Ātma does not have any instrument. But
still javanaḥ; Ātma does move very fast. So ātma is karta. Javanaḥ; walking even
faster than us. So javanaḥ is karta. No.1; Then grahītā; so you have to split it
properly; pāṇi-rahitaḥ, tadapi grahītā; pāda-rahitaḥ, tatapi javanaḥ; it is handless
but still handles many things. It is legless but moves very fast. It handlessly-
handles; and leglessly moves very fast; paśyati-acakṣuḥ; Ātma sees everything
even though it does not have eyes . And śr̥ ṇōti-akarṇaḥ; even though Ātma does
not have ears, Ātma does hear. Therefore, Ātma is karta-bhōktā-jñātā, even though
it does not use anything. Then, how can you say Ātma is free from activities?
If such a question is asked, Śaṅkarācārya says the message is this; what is that?
Sarva-indriya-upādhi-guṇa-ānuguṇya-bhajana-śaktimat; I will have to
independently explain and then we will go to the word proper. Now we should

remember if Ātma is all-pervading, formless, shapeless, face-less Consciousness;

without any instrument; Ātma by itself cannot do any action. You should always
use your buddhi. Brahman is not Mr.-so-and-so-with-a-body. Brahman description
is, it is formless, all-pervading; face-less Consciousness without undergoing any
change; nirvikāraḥ; ṣat-vikāra-rahitaḥ. Such a Brahman, even if it wants to do any
activity it is incapable of doing any action. Therefore, if upaniṣat says Brahman is
active; it is illogical; we should not take that statement literally because vēda is a
pramāṇam; a pramāṇam cannot contradict another pramāṇam. That is why we
have said very often; even if vēdas say the heaven is eternal; we should have
śraddhā in vēda; but that statement you cannot accept why because heaven is one
of the lōkas born at the time of sr̥ ṣṭi and whatever is born at that time, jātasya hi
dhruvō mr̥ tyurdhruva ṁ janma mr̥ tasya ca ; if logically heaven cannot be eternal,
even vēda cannot say heaven is eternal and it will contradict another pramāṇam.
Therefore, with due śraddhaḥ to vēda, what do we do; we don't reject vēdic
statement; but we don't take the literal meaning. What do we say; we interpret the
eternity of the heaven in such a way that does not contradict logic. Logical-intellect
should always be there; never do śaraṇāgati of your buddhihi. Śaraṇāgati never
means whether it is guru-śaraṇāgati or śāstra-śaraṇāgati or Īśvara-śaraṇāgati; I
gave a one-hour talk on what is śaraṇāgati; and I said in that talk; never
surrender your freewill. Śāstra never asks you to surrender. Never surrender
your logical-thinking-intellect; howsoever great the guru may be. That is
Sankarachaya’s interpretation. How do you interpret heaven’s eternity? It has a
long life; that’s all. Similarly, Śaṅkarācārya says Brahman cannot be a karta. Why,
because Brahman’s nature precludes, avoids, all possibility of activities. So if vēda
says Brahman is javanaḥ, that Svetasvatara Mantram; grahītā etc. those words
must be interpreted in such a way, that it does not contradict logic.
And how do you interpret? The interpretation is: all the active sense-organs are
active in the proximity of Brahman. All the active sense-organs are active because
of the proximity and presence of Brahman, because Brahman alone lends

existence to them; not only existence, Brahman alone lends cidābhāsaḥ to the
mind and sense-organs. Otherwise mind cannot entertain any thought. Because of
proximity of Brahman or in the proximity all the activities are taking place and
Brahman also seems to have those activities; the seeming-presence is called
ābhāsaḥ. So here we are using ābhāsaḥ in two-fold ways; caitanya-ābhāsa is
transferred to anātmā. See whether you understand. Reflected-Consciousness is
transferred to anātma; transferred means appears in anātma and there is a
reverse-process also. What is that; vyapāra-ābhāsa, seeming-activity is transferred
to, fill up the blanks; caitanya-abhāsa of Ātma is transferred to anātma; vyāpāra-
ābhāsa of anātma, vyāpāra means functions, is transferred to Ātma; thus Ātma has
the nature of appearing-active. Ātma has the nature of, very peculiar language
Śaṅkarācārya uses here, Ātma has got the nature of appearing-active. Look at this
compound word. Sarva-indriya-upādhi-guṇa [vyāpāra] ānuguṇyam [appearing to
be endowed with seeming-activity. Appearing as vyāpāra-ābhāsa; ānuguṇyam it is
called vyāpāra-ābhāsa; taking the vyāpāra-ābhāsa. Just as the crystal has got the
capacity to resemble the colour of the flower; the resemblance-power is called
ānuguṇya-bhajana-śakti; the crystal alone has got the resemblance-power; in the
place of crystal some other object is there that object does not resemble the
nearby-object. Therefore, some object alone has resembling-power. Ātma has got
the resembling-power. And resembling what; anātma-vyāpāra. Because of the
resemblance, Ātma appears to be karta. And that resemblance-power of the Ātma
is revealed in Śvētāśvatarōpaniṣat. How? Resemblance-power of the ātma.
Resembling what; anātmā.
What is the proof that Ātma has got resemblance power? And you say I am
restless; what is the meaning of I; Ātma. When you say I am restless, Ātma-I is
resembling what; the restless-mind. Therefore, whenever you say I am restless,
Ātma is resembling the restless-mind; that resembling-capacity of the Ātma is
indicated by the mantra apāṇipādō javanō grahītā. If you understand, OK. Exact
meaning we will see in the next class.


409 Verses 13.14 and 13.15
Page 327 middle paragraph
Verse 13.14 bashyam continued
र्स्तु अर्ं मन्त्रः — ‘अपाभणपादो जवनो ग्रहीता पश्र्त्र्चक्षुः स िृणोत्र्कणयः’ (श्वे. उ. ३ । १९) इत्र्ाददः, स
सवेद्धन्िर्ोपाचधगुणानुगुडर्भजनिशक्तमत् तत् ज्ञेर्म् इत्र्ेवं प्रदियनाियः, न तु साक्षादे व जवनाददनिर्ावत्त्वप्रदियनाियः ।
yastu ayaṁ mantraḥ — apāṇipādō javanō grahītā paśyatyacakṣuḥ sa śr̥ṇōtyakarṇaḥ’

(śvē. u. 3 | 19) ityādiḥ, sa sarvēndriyōpādhiguṇānuguṇyabhajanaśaktimat tat
jñēyam ityēvaṁ pradarśanārthaḥ, na tu sākṣādēva
javanādikriyāvattvapradarśanārthaḥ |
Lord Kr̥ ṣṇā continues with the topic of jñēyaṁ, which is another name for
Brahman, and which alone in the form of the kṣētrajñaḥ, the-enclosed-
consciousness, in all the living-beings and therefore I named it mahā-kṣētrajñaḥ.
And then in describing this mahā-kṣētrajñaḥ in the 14th verse Lord Kr̥ ṣṇā said
sarvēndriya-guṇābhāsaṁ; sarvēndriya-vivarjitam; when all the indriyams which
together make the kṣētraṁ; when the kṣētraṁ is involved in all the activities; those
activities appear in the kṣētrajñaḥ also because of the proximity. Just as the
redness of the flower appears in the colorless crystal because of the proximity;
kṣētra-karma appears in the kṣētrajñaḥ because of the proximity. And even when
the crystal appears red, at that time also, it remains colourless. Similarly, because
of the proximity the kṣētrajñaḥ appears to have all the karmas. To put in different
language, kṣētrajñaḥ appears to be a karta. So kartrtva-ābhāsa is there in the
kṣētrajñaḥ. And Kr̥ ṣṇā wants to say that this kartr̥ tvam in the kṣētrajñaḥ is only an
ābhāsaḥ but not a fact. And since it is only an ābhāsaḥ; what is only ābhāsa;
kartr̥ tvam of the kṣētrajñaḥ is an ābhāsa; in fact kṣētrajñaḥ continues to be akarta;
when is it akarta; it is always akarta. That is said in the apavāda vākyam sarva

indriya vivarjitham. Ātma does not have any karmēndriyam at all; karmēndriya-
abhāvē karmābhāvaḥ; karmābhāve, kartr̥ tva ābhāvaḥ; thus Ātma is akarta.
And then pūrva-pakṣi raised a question. Being in this paragraph, what is that? Even
though Ātma does not have any karmēndriyams; without any karmēndriyam, why
can’t Ātma do karma by itself. Without the instruments of action, why can’t Ātma
do karma by itself? Just as we do actions with some instruments; and we do many
actions without instruments also. If there is some impurity, you can take a cloth
and wipe. And you looked around and found no cloth and you yourself wiped by
your hand without any instruments. With instrument you do the action; without
the instrument you do the action. Thus why can’t ātma do the action without
instruments. And in support of that, pūrva pakṣi quotes śruti-vākyam also. What is
the śruti vākyam; śvē. u. 3 | 19 which says Ātma does not have instruments but it
still moves very fast. Apādaḥ tadapi javanaḥ; Apādaḥ means feetless; javanaḥ
means fast-mover. And apāṇiḥ and grahītā; you can understand; handless but
handles everything; acakṣuḥ but paśyati; without eyes but sees everything.
akarṇaḥ śr̥ ṇōti; earless but hears everything. Therefore Atma is karta according to
śruti pramāṇam; who says, pūrva pakṣi says. For that alone, Śaṅkarācārya gives a
brilliant reply, which we were seeing in the last class. What is that? Ātma can take
the karma-ābhāsa; that power of the ātma to reflect the karma of the kṣētrajñaḥ
makes ātma appear a karta. You have to listen to very very carefully; as it would
seem odd. Because of the ātma’s power, to take the reflection, not the original,
reflection of the karma; just as the kṣētraṁ takes the reflection of the caitanyam;
kṣētrajñaḥ takes the reflection of what; the karma. So kṣētra’s-karma gets
reflected in the kṣētrajñaḥ and this reflecting capacity is presented as javanaḥ
grahītā etc. So sarva-indriya-upādhi-guṇā; guṇā means the faculties of all the
indriyas; ānukūlyaṁ means the reflection of them; and bhajana means what;
forming or taking the reflection; what reflection; karma reflection; bhajanam is not
Harē Rāma Hare Kr̥ ṣṇā bhajan; here bhajanam means assuming or taking, prāptiḥ;
assuming what; the karma-ābhāsaḥ; śakti means what; the power; the power to

assume the reflection version of the activities of the sense-organs; ātma has to
reveal that; the upaniṣat says the Ātma acts; you have to add the words: Ātma acts
as though. Crystal is red as though; similarly Ātma sees as though; Ātma hears as
though; it does not have any real-action.
And from this we get an incidental extension also; whenever we talk about
adhyāsa always adhyāsa is two-way adhyāsa; anyōnya-adhyāsa is involved. Some
of the features of Ātma is falsely-transferred onto anātmā and some of the
features of anātma are falsely-transferred on Ātma. Adhyāsa is never one-sided
and adhyāsa is always anyōnya-adhyāsa. That’s why Śaṅkarācārya starts the
adhyāsa-bhāṣyam with anyōnyasmin anyōnyātmakatām anyōnyadharmāṁśca
adhyasya (अन्र्ोन्र्त्स्मन्‍अन्र्ोन्र्ात्मकताम्‍अन्र्ोन्र्धमांश्च‍अध्र्स्र् ); the location of the body is
transferred onto the Consciousness and Consciousness appears to be located;
when the Consciousness appears-located because of what; it is the transference of
the location of the anātma onto Ātma. Therefore the transference is from where to
where? Anātmā to ātma; transference of what; limitation or location. Similarly
when you say body-is-sentient; mind-is-sentient, etc., sentiency is not the nature of
anātma; sentiency is the nature of the what; the Ātma; with regard to sentiency
the transference is from Ātma to anātma. With regard to limitations the
transference is from anātma to Ātma; with regard to the limitation; the
transference is from anātmā to ātma; thus transference is always like osmosis; it is
both ways. Similarly, here also cidābhāsaḥ is transferred to kṣētraṁ; karmābhāsa
is transferred to kṣētrajñaḥ; and that transference is indicated in
Śvētāśvatarōpaniṣat mantra, javanaḥ iva; you have to add. And iti ēvaṁ
pradarśanārthaḥ; ēvaṁ means what; the transference is revealed by the upaniṣatic

mantra and since it is a false transference; what is the fact; that is said here; na tu
sākṣādēva; very important; it is only seeming-transference not actual-transference.
Javanādi-kriyāvattva-pradarśanārthaḥ; it never says Ātma is moving. Now
Śaṅkarācārya quotes an example from elsewhere in the vēdas; where you should
not take the literal meaning and it will be illogical.

‘अन्धो मभणमनवन्दत्’ (तै. आ. १ । ११) इत्र्ाददमन्त्राियवत् तस्र् मन्त्रस्र् अियः ।
‘andhō maṇimavindat’ (tai. ā. 1 | 11) ityādimantrārthavat tasya mantrasya arthaḥ |
‘andhō maṇimavindat’ (tai. ā. 1 | 11) Taittariya āraṇyakam 1.11 the quotation is

taken; and Taittariya āraṇyakam 1 means the Surya Namaskāra mantras, Aruna
Praśna this comes;
‘अन्धो मभणमनवन्दत्’, ’समङ् गुशिरवर्त्’, ’अग्रीवप्रत्र् मुचजत्’; समद्धजह्वा असजत्’
‘andhō maṇimavindat’, ’samaṅguḷiravayat’, ’agrīvapratya muñjat’; samajihvā

asajat’
These are the four statements. If we translate all these four statements, it will read
funny. Andho manimavindat, blind person saw a precious stone. Andhaḥ maṇim
avindat; avindat means saw perceive. you cannot take literal translation, why,
andhaḥ maṇim avindat; next sentence is samañguḷirāvayat, it was picked up by a
person who does not have fingers; añguḷiāvayat; this also literally cannot be taken;
agrīva pratya muñjat; agrīvaḥ means a neckless person wore it as a necklace [see
how beautiful it is]; that is also not possible, agrīvaḥ-pratya-muñjat and this was
described by whom; samajihva asajata; a tongueless person describes; all these
statements cannot be literally taken, why, because it is impossible. That much
alone is the example. Similarly, Ātma moves fast; Ātma handles things etc., cannot
be literally taken, why, because Ātma cannot move fast; why, because it is all
pervading; and therefore, we have to interpret it as adhyāsam; not a fact.
ityādimantrārthavat tasya mantrasya arthaḥ | Ok. What is the final message?
र्स्मात् स्मात् सवयकरणवर्जंतं ज्ञेर्म्, तस्मात् असक्तं सवयसंश्लेिवर्जंतम् ।

yasmāt sarvakaraṇavarjitaṁ jñēyam, tasmāt asaktaṁ sarva saṁślēṣavarjitam
With the previous paragraph the first half of the ślōka is over; we should closely
follow the slōka also. Sarva indriya vivarjitam has been explained and now
Śaṅkarācārya goes to the second line wherein we get another adhyārōpa and
apavādha. Here adhyārōpa-apavādha is in the reverse order. First you have to read

sarvabhr̥ t and thereafter asaktam; sarvabhr̥ t is adhyārōpa; Ātma holds everything

and asaktam is apavādhaḥ; Ātma does not have connection with anything. First
apavādha is given. Śaṅkarācārya gives the explanation. yasmāt
sarvakaraṇavarjitaṁ; since Ātma does not have any instruments, jñٌēyam [sanskrit
students, we have to reverse the order, here jñēyaṁ is the subject means
Brahman, yasmāt Brahma; here jñēyaṁ is not a verb used, it is a replacement for
Brahman; yasmāt brahma sarva kāraṇa varjitam bhāvati; since Brahman is free
from all the instruments, tasmāt asaktam therefore, Ātma does not connect with
or contact with anything. For any type of contact; you require what; contacting
instrument; since it is instrumentless it is contactless. Asaktam is in the mūlam is
equal to sarvasaṁślēṣavarjitam; saṁślēṣa means saṅgaḥ or connection. And even
without connection it holds everything; adhyārōpa comes hereafter.
र्द्यनप एवम्, तिानप सवयभृचच एव । सदास्पदं नह सवं सवयत्र सद्बुद्ध्यनुगमात् । न नह मृगतृच्रणकादर्ोऽनप ननरास्पदाः भवन्न्त ।
अतः सवयभृत् सवं नबभर्तं इनत ।
yadyapi ēvam, tathāpi sarvabhr̥cca ēva | sadāspadaṁ hi sarvaṁ sarvatra

sadbuddhyanugamāt | na hi mr̥gatr̥ ṣṇikādayō:'pi nirāspadāḥ bhavanti | ataḥ
sarvabhr̥t sarvaṁ bibharti iti |
Yadyapi ēvaṁ, even though Brahman does not have contact with the universe, it is
contactless; tathāpi sarvabhr̥ t, still Brahman supports the entire creation without
getting connected with the creation. Generally we give two examples; one is ākāśa
supporting everything; but still it is not connected with anything; therefore ākāśa
is one example; but in this example there is a disadvantage; just as ākāśa and the
supported-world are two distinct things, similarly, we may conclude there are two-
things; Brahman and the world; ākāśa and world are two vasthus; similarly,
Brahman and world are two separate things. So whenever ākāśa example we give
it is only to convey the idea of what asañgatvam; you should not extend the
example too much; then dvaitaṁ will come. Since this disadvantage is there, this
ākāśa example is replaced by another example; what is that; rope supporting the
snake and still the rope is not contaminated by the poison of the snake; or the

waker supports the dream-world and the dream-rain, etc.; since the dream-rain in
the dream does not wet the waker. In the second example one is sathyam and the
other is mithya; therefore the duality problem will not be there. So first example is
ākāśa and the second example is rajju-sarpa or mirage-water example; similarly
Brahman supports everything.
And how do you know Brahman supports everything? Because entire creation is
mithya; mithya cannot exist by itself and therefore it has to borrow existence from
somewhere and whoever lends existence is the supporter of mithya. So mirage-
water borrows existence from dry-sand and therefore, dry-sand is the supporter.
Waker lends existence to the dream; therefore waker is the supporter. Whoever
lends-existence is the supporter; whoever borrows-existence is the supported; and
even though we do talk about supporter and supported, yet there is no duality and
it is advaitam only. That is said here. Look at this.
Sadāspadaṁ hi sarvaṁ, the entire mithya-prapañca dependant on sat-Brahman
for its existence; yasyaiva sphuraṇaṁ sadātmakamasatkalpārthakaṁ bhāsatē; so

whenever I experience-existence anywhere, I am experiencing not the world; that
existence is nothing but Brahman only. That is why I said in some class; Brahma-
anubhava we need not work for it at all; it is an aside point; because students
repeatedly tell that we have Brahma-jñānam, because we have learnt the
scriptures for so many years; and you have taught and you are such a good
teacher, therefore we have a clearly understood; Brahma-jñānam we have; but we
do not have Brahma-anubhava at all. So you are a good teacher is a compliment or
insult; they do not understand that they are insulting me. If I am a good teacher,
you will never say I have Brahma-jñānam but no Brahma-anubhava; because when
you say wall is, you are experiencing the existence-of-the-wall and that you are
experiencing the experience is very-evident, when you use the expression: there-is-
a-wall. There is a pillar. Every time I use the word is, I am experiencing the
existence. You understand this step. Whenever I use the word is, I am

experiencing-existence. Whenever I am experiencing-existence, I am experiencing,

fill up the blanks; Brahman. So when I am experiencing-Brahman; you should ask a
counter-question; when am I not experiencing Brahman? Objects of the world are
experienced now and then; but existence is experienced pratibōdha viditaṁ
mataṁ. Therefore, brahma-anubhava we all have because Brahman supports
everything by lending sat; that is said here. Everywhere Brahman is there; sarvaṁ
sadāspadaṁ. Āspadaṁ means support; supported by sat. And what is the proof for
that. Sarvatra, everywhere sadbuddhyanugamāt; there is persistence of cognition
of existence all the time. Persistence of the cognition of existence. Are you
understanding; Anugama means persistence; everywhere. How; wall is, man is, Is;
is, is, is called sadbuddhyanugamāḥ. na hi mr̥ gatr̥ ṣṇikādayaḥ; like the mirage-water
etc. nirāspadāḥ bhavanti; they can never enjoy existence without a ādhiṣṭānam
behind it; similarly, the world, which is like mirage-water, can never enjoy existence
without Brahman behind it; and therefore what is the conclusion; sarvabhr̥ t; this is
the explanation of sarvabhr̥ t Brahman supports everything by lending ‘is’ness to it.
Ataḥ sarvabhr̥ t [for Sānskrīt students he gives the vigraḥ vākyam; sarvaṁ bibharti
iti sarvabhr̥ t. upapada samāsaḥ].
स्र्ात् इदं च अन्र्त् ज्ञेर्स्र् सत्त्वाचधगमद्वारम् — ननगुयणं सत्त्वरजस्तमांशस गुणाः तैः वर्जंतं तत् ज्ञेर्म, तिानप गुणभोक्तृ च
गुणानां सत्त्वरजस्तमसां िब्दाददद्वारेण सुखुःखमोहाकारपररणतानां भोक्तृ च उपलब्धृ च तत् ज्ञेर्म् इत्र्ियः ॥ १४ ॥
syāt idaṁ ca anyat jñēyasya sattvādhigamadvāram — nirguṇaṁ sattvarajastamāṁsi

guṇāḥ taiḥ varjitaṁ tat jñēyam, tathāpi guṇabhōktr̥ ca gu ṇānāṁ
sattvarajastamasāṁ śabdādidvārēṇa sukhaduḥkhamōhākārapariṇatānāṁ bhōktr̥ ca
upalabdhr̥ ca tat jñēyam ityarthaḥ || 14 ||
Not only Brahman is ever-evident-externally in the form of what ‘is-ness’ or

existence; Brahman is always evident-internally also, as the awarer; witness of
every-experience because every-experience proves the presence of the
existencing-witness. It is the witness of every guṇa in the mind; at the same time it
is never touched by any guṇa; witness of every guṇa is adhyārōpaḥ and never

touched by any guṇa is apavādhaḥ. The following description is also will be given;
anyat dvāram; another indication or clue; jñēyasya sattvādhigama; adhigamaḥ
means for the knowledge of the existence of Brahman; people ask for proof for
God and modern science is still wondering whether God exists or not.
All these slōkās are revealing that God alone; “‘is-ness’-outside” and
“‘Consciousness’-inside” is the evidence for the existence of God all the time. Tat-
bahiḥ, cit-antaḥ; both are nothing but God alone. And if God were not there; you
will not be existent to ask whether God is there or not. Asannēva sa bhāvati | asad
brahmēti vēda cēt (taittirīyōpaniṣad brahmānandavallī ṣaṣṭhō:'nuvākaḥ Verse 1).
The existence of the questioner himself proves the existence of God. That the
questioner-exists and that the questioner-is-aware-of-the-question is more than
proves God. Still the questioner says: I am looking for God Dvāram. Dayānanda
Swamiji says: The DK people (DK means decaying-one; the dravidar kazhakam)
who are atheist; they will all assemble in the Marina Beach; Dayānanda Svāmiji
says; they will say: “If there is a God, let him come and prove; and we are going to
give him three minutes; ultimatum to God; three minutes for God to come and
prove; like the Life Certificate and signature for the pension to prove that you are
alive, then they will give you pension; similarly for Bhagavān to get his pūja he has
to come and register in front of the DK people; and three minutes they wait it
seems and look around; not seen; therefore what; nāsti; so what is our answer to
those people ~ though they are not going to understand ~ what is the answer for
us; that the questioner-exists and that the-questioner-is-aware-of-the-question is
more than proof for the presence of sat cit Ātma [ānanda we need not go now].
Therefore Śaṅkarācārya says dvāram another proof for the existence of Brahman;
jñēyasya means Brahmaṇaḥ Bhagavataḥ Nārayaṇasya. After dvāram full stop.
Now he introduces the word in the mūlam, nirguṇam – after nirguṇam you have to
full a dash; first he explains the word guṇaḥ; sattvarajastamāṁsi guṇāḥ bhavanti
After gunaḥ full stop. Nirguṇam means taiḥ varjitaṁ tat jñēyaṁ. After jñēyaṁ full

stop. Jñēyaṁ means Brahman. Jñēyaṁ-Brahma is free from all these three guṇās;
sattva-raja-tamō guṇa varjitaṁ; nirguṇam-Brahma. So when you say Brahman is
nirguṇam; it means three guṇās are absent and all the three guṇās put together is
Māya; that means Brahman is māya-varjitaṁ, when?, when Brahman is free from
māya; we should be very careful; we should say Brahman is ever-free from māya;
because māya does not exist; ‘the-existence’-in-Māya is again borrowed from
where; Brahman only. Therefore Brahman is māya-rahitam all the time. Māya
alone appears as the world or prapañca. Since māya is not there in Brahman,
prapañca is also not there in Brahman; na ca mastani bhūtāni; therefore, Brahman
is nir-māyaṁ; Brahman is niṣ-prapañcam; Brahman is nirguṇam. Nirguṇam;
Nirmāyam; niṣprapañcam all the time but still without-being-existent, still it
appears in front of me with borrowed-existence. That is why in the Māṇḍūkya
kārika class, for explaining mithya; I gave you three-features. Understanding that
is useful for assimilation; (1) Mithya does not have existence. (2) Mithya does not
have origination. That is called the ajāti-vādha; the entire 3rd chapter of Māṇḍūkya
kārika, advaita-prakaraṇam is logically establishing that mithya can never have
origination; sat-kārya-vādha also will not work; asat-kārya-vādha also will not
work; and Gaudapāda goes one step further and gives even a disturbing
information; even the karma-theory is only for consolation; karma-theory also
cannot logically explain the creation. Therefore even vēdic-karma-theory
Gaudapāda says is only an adhyārōpa, for temporary consolation. If you probe,
karma-theory also will fail to explain the origination of the world; therefore there is
no origination. (i) Mithya does not have existence; (iii) mithya does not have
origination; and (iii) mithya has got an appearance with borrowed-existence.
Mithya has appearance with borrowed-existence. This is the third feature and the
cause for the appearance is avidyā or māya at micro-level. Therefore, Brahman is
nirguṇam; nirmāyam; niṣprapañcam.
The just an aside note; I talked about an ācārya Rāmarāya Kavi has written an
elaborative commentary on Śaṅkarācārya’s Gīta-bhāṣyaṁ. It is called bhāṣyārtha

prakāśika. Bhāṣyārtha prakāśika means what; elaboration of the Gīta-bhāṣyam of

Śaṅkarācārya.
And when he writes the commentary, parallely he compares Rāmānuja’s

commentary also. It is a comparative-study, beautiful study. Here the word
nirguṇam is very clearly there; uttered by Lord Kr̥ ṣṇa himself; whereas in
viśiṣtādvaitam, they say nirguṇam-Brahma does not exist at all and Brahman is
always saguṇam only and that saguṇam-Brahma is Nārāyaṇa or Viṣṇu alone (very
careful, not Śiva; only Nārayaṇa-Viṣṇu alone is saguṇam-Brahma. Atātō Brahma
jijñāsa means Atātō Nārayaṇa jijñāsa only. There is no nirguṇam-Brahma; it does
not existin all the three periods of time; according to them. So when they boldly
say that; naturally the question will come; how will they interpret the word
nirguṇam which exists in Gīta? Clearly it is there, nirguṇam. And in
Śvētāśvatarōpaniṣat also sākṣi cēta kēvalo nirguṇaśca; the word nirguṇaḥ is there.
Then how do you say saguṇaḥ we will ask and for that the answer of viśiṣtādvaitin
is Brahman does not have sattva-rajas-tamō guṇa; which belongs to prakr̥ ti. It is
called prākṙta-guṇaḥ; sattva rajas and tamas are called prākṙta-guṇāḥ. Prākṙta
means what; prakr̥ ti-janyaṁ. It belongs to prakr̥ ti or māya. And from the
standpoint of prakṛta-guṇaḥ Brahman is nirguṇam. But that Brahman has got
aprākṛta-guṇāḥ, extraordinary-virtues, anantaḥ kalyāṇa-guṇāḥ; Brahman or Viṣṇu
or Nārāyaṇa has got and they are that satya-saṅkalpaḥ, sathya-kāmaḥ; all those
things will become what; aprākṛta-guṇāḥ; here nirguṇaḥ how should it be
interpretted; prākṛta-guṇa-rahitaḥ, parantu aprākṛta-guṇa sahitaḥ; therefore,
Brahman is saguṇam or nirguṇam?; Brahman is saguṇam only with aprākṛta-
guṇa. They are happy with that.
For this objection, Advaitin’s answer is what? Viśiṣtādvaitin is completely satisfied

with the explanation of saguṇam Brahman with aprākṙta-guṇaḥ; whereas
Rāmarāya Kavi’s answer; Advaitin’s answer is that there is no pramāṇam for
aprākṙta-guṇāḥ; we have only śāstra talking about puruṣa and prakr̥ ti ; any guṇa

for which the source is other than prakr̥ ti, for saying aprākṛta-guṇa, there is no
śāstra pramāṇam nāsti. Any way it goes on and on. For this they will say something
and they will not keep quiet and the debate goes on and on. Brahman is
permanently-nirguṇam is our argument; Brahman is permanently saguṇam is
Viśiṣtādvaitam; this is one of the basic differences. Ok. Jñēyaṁ.
Here also adhyārōpa and apavādha is in reverse order. First apavāda is said and
then adhyārōpa he says; tathāpi; even though Brahman does not have any guṇa,
guṇabhōktr̥ ca is in the mūlam; is equal to guṇānāṁ sattva-rajas-tamasāṁ bhōktr̥ ;
that Brahman itself as the mahā-kṣētrajñaḥ; the sākṣi caitanyam in everyone;
Brahman alone witnesses, experiences, illumines all the guṇās. See the next line;
bhōktr̥ is equal to upalabdhr̥ means experiencer; experiencer very carefully note,
with no will involved; no action is involved; by its mere presence it reveals the
guṇāḥ.
And how does the witness experience the guṇās? Caitanyam does not experience
the guṇās directly, because guṇās are apratyakṣam. And therefore, it cannot
experience-directly; the three guṇās are converted into three varieties-of-
thoughts; the three guṇās are converted into three varieties of thoughts in the
mind of the kṣētraṁ. And what are those three varieties-of-thoughts; they are
sukha-duḥkha-mōha-ākāra-pariṇatānāṁ; sattva-pariṇāma is sukha-vr̥ tti; rajō-guṇa
pariṇāma is duḥkha-vr̥ tti; tamō-guṇa pariṇāma is mōha-vr̥ tti; these three types of
thoughts are the modification of the three guṇās; and these three modifications
are triggered by what; is it accidental or triggered? Śabdādi-dvārēṇa; because of
the external-world experience; śabda sparśa rūpa rasa gandha. Somebody praises
you; what pariṇāma; somebody may say you are wonderful [they will never say,
but if by mistake they say]; you have got sattva-pariṇāma; somebody alleges, full
of allegations; then what happens duḥkha-pariṇāma; rajō-guṇa pariṇāmaḥ and
then I don't know how to respond; confusion; tamō-guṇa; mōha-pariṇāma; all

these three kṣētra-vr̥ ttis; they are illumined by what; the kṣētrajñaḥ. That is said

here. Śabdādidvārēṇa sukhaduḥkhamōhākārapariṇatānāṁ, is adjective to

guṇānāṁ [śaṣṭi tatpurusaḥ, guṇānāṁ bhōktr̥ , guṇā-bhōktr̥ ; is equal to upalabdhr̥ ]
what, tat jñēyam, that Brahman which is the kṣētrajñaḥ; immediately we have to
convert Brahman as kṣētrajñaḥ; the sākṣi caitanyam; iti arthaḥ. Thus we have got
three pairs of adhyārōpaḥ and apavādha; so sense-organs-are-present, adhyāsa;
and sense-organs-are-absent, apavādha; world-is-there is adhyārōpa and world-is-

not-there is apavādha. The three guṇās and emotions are there is adhyārōpa; no
emotions are there is apavādha. With this profound ślōka is over, now I will give
you the anvayaḥ
The anvaya is: [Tad jñēyaṁ] ~ jñēyaṁ referring to Brahma ~ the very slōka is in
anvaya only; sarvēndriya guṇābhāsaṁ, sarvēndriya vivarjitaṁ; asaktaṁ, sarvabhr̥ t,
ca ēva nirguṇaṁ guṇabhōktr̥ ca [bhavati].
नकचच —
बनहरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वािदनवज्ञेर्ं दूरस्िं चान्न्तके च तत् ॥ गीता १३.१५ ॥
kiñca —
bahirantaśca bhūtānāmacaraṁ caramēva ca |
sūkṣmatvāttadavijñēyaṁ dūrasthaṁ cāntikē ca tat || Gītā 13.15 ||
I will give you the gist of this ślōka. Since Brahman is not available for verbal-
description; as Śaṅkarācārya explained in the verse number twelve above, in fact
this portion is worth noting, where Śaṅkarācārya has explained five conditions for
verbal description; which I called it as śabda-pravr̥ tti-nimittani; jāti guṇa kriyā
saṁbandaḥ; very rarely we get in the bhāṣyaṁ; it is worth noting; page number
324 [Gīta-bhāṣyaṁ Gōrakhapur edition] last two paragraphs; and page 325 first
two paragraphs. Important portion; five conditions are required for verbal-

description; Brahman does not have any one of them; therefore, verbal-
description is not possible; but still Brahman can be revealed-indirectly through
words. Brahman cannot be directly-revealed; but words can be used to indirectly-
reveal-Brahman. Several methods are used for indirect-revelation; and one
method is using paradoxical-language. It is moving; then you imagine Brahman as
moving about; immediately you will say it is non-moving; then you say Brahman is
far-away; then you will say: “I will bring a telescope:; before you start; it is said:
Brahman is close-by. So different-paradoxes are used to stun the intellect. When
the intellect is stunned; it will stop using conventional-methods; conventional-
orientation is objectification; a stunned-intellect will drop the objectifying-
tendency. The moment objectifying-tendency goes away; you relax and abide as
what; [not as nothing] as the very-subject and once intellect stops the search, it
reaches the goal; how? When the stunned-intellect stops thinking, the end-of-
seeking is discovery of the thought; because the seeker happens to be ‘the
thought’; stunned-intellect stop seeking. The cessation-of-seeking is the discovery-
of-the-thought because seeker happens to be this-thought; thus paradoxical-
language indirectly helps me to abide as Brahman. Therefore, 15th verse is a series
of paradoxes which we will see in the next class.

410 Verse 13.15
Page 328 Verse No.15
Verse No.13.15 Introduction
बनहरन्तश्च भूतानामचरं चरमेव च ।

सूक्ष्मत्वािदनवज्ञेर्ं दूरस्िं चान्न्तके च तत् ॥ गीता १३-१५॥
bahirantaśca bhūtānāmacaraṁ caramēva ca |

sūkṣmatvāttadavijñēyaṁ dūrasthaṁ cāntikē ca tat || Gītā 13-15||
In these verses, Lord Krishna is dealing with the topic of jñēyam which is another
word for Brahman itself. Therefore all these verses are brahma varṇanam. The
essence of all the upaniṣats is given in these ślōka. And in this particular ślōka
which I introduced in the last class, Lord Kr̥ ṣṇā is giving paradoxical description of
Brahman, because Brahman cannot be directly described-verbally, because verbal
description requires 5-fold-conditions. Śabda-pravr̥ tti-nimittāni. In the case of
Brahman all these conditions are absent; therefore Brahman cannot be described.
But we should carefully add an adverb. Brahman cannot be described-directly. But
indirectly the words can reveal Brahman. If it cannot reveal directly also, if it
cannot reveal indirectly also, then what will be the problem? All the śāstrās will
become redundant. All the guru-upadēśa: will be redundant. Therefore, not totally
un-describable. But it can be revealed in an indirect-manner.
And several indirect-methods are used by śāstrā. One indirect-method is negating

everything; niṣēda-mukha-upadēśaḥ:. And another indirect-method is accepting
the mithyā-saṁbandha between the world and Brahman. And through the mithyā-
saṁbandha Brahman can be revealed. And another method is using the language
of paradox. When paradoxical-language is used, intellect cannot grasp Brahman,
because ‘intellect’-thinking is always dichotomic-thinking. If it is far away then the

intellect will think it is not near. If I say big, then it is not small. So intellect moves
like a pendulum. You stun the intellect by not allowing the intellect to categorize
Brahman Intellect requires categorization, classification etc. Paradoxical language
will not allow the intellect to categorize Brahman. Then intellect gives up; it stops
grasping Brahman. And that is what vēdānta wants. Don’t grasp. once Brahman is
graspable it becomes an object. And when intellect stops what is left out is the
grasper. When all the graspables are dropped, what is left behind is grasper-
Brahman. This is the methodology. I gave you the gist of the ślōka. Now we will
enter the bhāṣyam.
बनहः त्वक्पर्यन्तं दे हम् आत्मत्वेन अनवद्याकच्पपतम् अपेक्ष्र् तमेव अवधधं कृत्वा बनहः उचर्ते । तिा प्रत्र्गात्मानमपेक्ष्र् दे हमेव
अवधधं कृत्वा अन्तःउचर्ते । ‘बनहरन्तश्च’ इत्र्ुक्ते मध्र्े अभावे प्राप्ते, इदमुचर्ते —
bahistvakparyantaṁdēhamātmatvēnāvidyākalpitamapēkṣya tamēvāvavadhiṁ
kr̥tvā bahirucyatē | tathāpratyagātmānamapēkṣya dēhamēvāvadhiṁ kr̥tvā
antarucyatē
So bahiḥ antaḥ ca bhūtānām. So Brahman is both outside as well as inside. And

whenever you use the language of outside and inside, we should have a reference
point.
There is no absolute outside or inside. It is a relative concept. When I say you are
all inside, I am keeping the hall in mind and I will say you are all inside the hall. But
if I keep the stage as the reference point then you are not inside the stage. But you
are outside. From the standpoint of the hall, you are inside. From the standpoint of
the stage, you are outside. So if somebody asks whether you are inside or outside.
What should you answer? Do not answer; ask from what standpoint? So here also
Lord Krishna uses the word bahiḥ and antaḥ; therefore what is the reference point
he asks. Lord Krishna himself uses the word bhūtānām. And what do you mean by
the word bhūta? Sankaracharya says bhūta refers to the physical-body. And the
outer-most layer of the physical-body is the skin; therefore keeping the skin of the
body as the reference point, whatever is outside is called bahiḥ and from the stand
point of the skin, what is inside is called anta: therefore he says tvak paryantaṁ

dēham–ātmatvēna avidyā-kalpitaṁ apēkṣya-apēkṣya means from the standpoint

of. With reference to what? Dēham the body. Up to what; tvak-paryantaṁ-dēham;
the body up to the skin apēkṣya. And what is the body? He gives the explanation.
Avidyā-kalpitaṁ-dēham. The body which is a projection mūlā-avidyā; therefore
which is mithyā-śarīraṁ. And not only body is projected by the avidyā, because of
the same avidyā, a second thing also happens. Not only have I projected the body
due to ignorance ; due to the same ignorance , I identify with the body also .
Projection also avidyā-kr̥ taṁ; abhimāna is also avidyā-kr̥ taṁ. Just as due to nidrā, I
project a dream-body and due to the same nidrā, I identify with the dream-body.
One is called vikṣēpa-śakti: Other is called āvaraṇam. So ātmatvēna avidyā
kalpitaṁ dēham–apēkṣya. From the stand point of that mithyā-śarīraṁ. Taṁ
jñēyaṁ ēva avadhiṁ kr̥ tvā. And keeping the body as the boundary, avadhim
means boundary or limit. Kr̥ tvā bahiḥ iti ucyatē. Ātmā is said to be or Brahman is
said to be outside the body. In what form? That is not said here. In the form of
existence it is available outside. And the same Brahman is available within the
body. Not only as existence, but in the form of caitanyam also. Only from the
stand-point of caitanyam, we say Ātmā is inside. So whenever we use the word the
inner-self, meaning of the word self is not existence. But it refers to the
consciousness-principle. That is what is said here. Tathā pratyagātmānam–
apēkṣya. Taking Brahman as the pratyagātmā, the sākṣī-caitanyam. Dēham-
jñēyaṁ avāvavadhiṁ kr̥ tvā; keeping the body itself as boundary. When somebody
asks, whether sākṣī is inside the body or outside the body, what should be the
answer? Sākṣī is only inside the body. So pratyagātmānam means sākṣiṇam–
apēkṣya. Dēham jñēyaṁ āvavadhiṁ kr̥ tvā; keeping the body as the boundary,
antaḥ ucyatē; Brahman is said to be inside . And ultimately where is Brahman ?
Both inside and outside . That is why student also at the time of Dr̥ k -Dr̥ śya-vivēka,
we are revealing ātmā only as inside . During Dr̥ k -Dr̥ śya-vivēka we keep on
negating the world a dr̥ śya ṁ; rūpaṁ dr̥ śyaṁ lōcanaṁ dr̥ k taddr̥ śya ṁ dr̥ ktu
mānasam; world is object, mind is object, thoughts are object. Silence is object. I
am the subject. Only as the sākṣī ātmā is revealed . But in Dr̥ k -dr̥ śya-vivēka the

learning is never complete because when ātmā is understood sākṣī, it is

understood as a finite-entity, because sākṣī is only inside. And you say antarātmā
also. So the word antarātmā-sākṣī etc. gives the idea of finitude. That is why Dr̥ k-
dr̥ śya-vivēka is never complete. Dr̥ k-dr̥ śya-vivēka should be followed by a very big
major step. I am not only sākṣī-caitanyam, I am in the form of existence also;
therefore not only I am inside; but I am everywhere. I am in the farthest moon also
lending existence to the moon. Therefore caitanyam is for a parōkṣa-satvaṁ.
Existence is for sarvagatatvaṁ. Aparōkṣa tvāya citvaṁ. sarvagatatvāyasatvaṁ.
Then puruṣārtha tvāya-ānandaḥ ānanda: we have to bring in. Then only it will
become a goal of a human being. Ānanda: is the carrot. With that carrot alone,
who wants sat-cit? –therefore I should say it is not mere sat-cit; it is ānanda:
Rasgulla. Rasōvai sa: So therefore aparōkṣatvāyacitvaṁ. sarvagatatvāyasatvaṁ.
puruṣārthatvāya-ānanda: The credit doesn’t go to me. Ānandagiri tells this
somewhere very beautifully. Any way bahiḥ antaḥ ca.
‘बनहरन्तश्च’ इत्र्ुक्ते मध्र्े अभावे प्राप्ते, इदमुचर्ते अचरं चरमेव च, र्त्चराचरं दे हाभासमनप तदे व ज्ञेर्ं र्िा रज्जुसपायभासः ।
bahirantaścētyuktē madhyē:'bhāvē prāptē, idamucyatē acaraṁ caramēva ca,

yaccarācaraṁ dēhābhāsamapi tadēva jñēyaṁ, yathā rajjusarpābhāsaḥ |
So now Sankaracharya goes to the second quarter acaram-caram-jñēyaṁ ca; it is

mobile and also landline. Mobile means all will think only one thing. So Brahman is
both mobile and immobile. And normally when we say Brahman or ātmā is both
moving and non-moving we give one conventional-interpretation. But
Sankaracharya in this context doesn’t give the conventional-interpretation but a
special-interpretation. Naturally the question will come what is the conventional-
interpretation? When you say Brahman is non- moving, we say from its own stand
point Brahman is acaram, it cannot move. But when you see the very same
Brahman is reflected in the mind , as pratibimbha-caitanyam, from the stand point
of reflected -consciousness sōpādhika -dr̥ ṣṭyā, pratibimbha-dr̥ ṣṭyā, the very same
caitanyam seems to be moving . So cit -dr̥ ṣṭyā, non-moving; cidābhāsa-dr̥ ṣṭyā,

moving. manirupādhika-dr̥ ṣṭyā non- moving; sōpādhika-dr̥ ṣṭyā moving; nāma rūpa
rahita-dr̥ ṣṭyā; non-moving; nāma rūpasahita -dr̥ ṣṭyā, moving. This is the
conventional-interpretation. Sōpādhika-manirupādhika-dr̥ ṣṭi. So in Kaṭhōpaniṣat
there is amantrāsīnō dūraṁ vrajati śayānō yāhi sarvatāḥ, etc. In all such places
Śaṅkarācārya gives that conventional meaning only. But here Śaṅkarācārya takes a
totally a different meaning. He takes caram and acaram as all the things and
beings in the creation. Caram meaning moving-living-beings; like animals, plants
etc. that is caram. Sthāvara-jhaṅgamaṁ. Caram means jhaṅgamaṁ. Acaram
means sthāvaram; sthāvaram includes not only the plant-kingdom; it also includes
all the inert-objects in the creation. Therefore carācaraṁ Sankaracharya takes as
anātmā-prapañcaḥ. All the bodies will come under cara-anātmā. All the mountains
etc. will come under acara-anātmā. Thus carācaraṁ-sthāvara-jhaṅgamaṁ means
anātma-prapañcaḥ. And therefore what is the final message? Brahman alone is
alone in the form of caitanyam also; cētanā-tatvaṁ also. The very same Brahman
alone because of māyā, appears as the acētana-prapañca also. Satyam also is
Brahman; mithyā is also Brahman only. Suppose satyaṁ is Brahman and mithyā is
not Brahman what will happen? There will be duality and then each one will be
limited by other. Therefore we should know mithyā is also nothing but Brahman
only; with different nāma and rūpa. Therefore Sankaracharya introduces bahiḥ-
antaḥ ca iti uktē. When you say Brahman is inside the body and outside the body,
then what will be the misconception? Brahman is only inside and outside the body
which means body is not Brahman it will become. Are you able to get it? Brahman
is inside the body; Brahman is outside the body. That means body is different from
Brahman. Such a misconception will come. Therefore he says madhyē in the
middle abhāvē prāptē Brahman is not there. Then what is there? Only body is
they’re in the middle iti prāptē when such a misconception takes places, idam–
ucyatē –that misconception is negated. How? Acara-caram-jñēyaṁ ca in between
what you look upon as the body, that body also is Brahman only. So acaram-
caram-jñēyaṁ ca yat carācaraṁ-dēhābhāsaṁ and he doesn’t use the word dehaḥ;
he uses the word dēha-ābhāsaṁ which appears but which is factually not there.

And what kind of ābhāsam, means mithyā. Dēhābhāsaṁ means mithyā-śarīraṁ.

And what are the 2 types of mithyā śarīraṁ; caram the moving mithyā-śarīraṁ;
animals birds etc. and what is non- moving mithyā-śarīraṁ? Plants and trees. So all
of them; apitad-jñēyaṁ jñēyam. Tad jñēyaṁ; jñēyam means tad jñēyam brahma-
jñēyaṁ. Here the word jñēyam means Brahman. Tad-brahma-jñēyaṁ. That jñēyaṁ
is there in the mūlam itself. Tad jñēyaṁ. Like what? Well-known example. Yathā-
rajju-sarpa-ābhāsaḥ: snake is not totally different from the rope. But that doesn’t
mean snake is totally identical with rope. World is neither totally-different nor
totally-identical. That is why it is called mithyā. Continuing.
र्दद अचरं चरमेव चस्र्ात् व्यवहारनविर्ं सवं ज्ञेर्म्, नकमियम् ‘इदम्’ इनत सवैः न नवज्ञेर्म् इनत?
उचर्ते सत्र्ं सवायभासं तत्; तिानप व्योमवत् सूक्ष्मम् । अतः सूक्ष्मत्वात्स्वेन रूपेण तत् ज्ञेर्मनप अनवज्ञेर्म् अनवुिाम् ।
yadi acaraṁ caramēva casyāt vyavahāraviṣayaṁ sarvaṁ jñēyam, kimartham ‘idam’

iti sarvaiḥ na vijñēyam iti? Ucyatē satyaṁ sarvābhāsaṁ tat; tathāpi vyōmavat
sūkṣmam | ataḥ sūkṣmatvātsvēna rūpēṇa tat jñēyamapi avijñēyam aviduṣām
Now Śaṅkarācārya introduces the third quarter: sūkṣmatvāttad-vijñēyam. For that

he raises a question. If Brahman is available in the form of all the śarīrams, we are
all experiencing all the śarīrams. Śarīram means body. If Brahman is in the form of
all the bodies we are experiencing, all the bodies all the time then everybody
should say I know Brahman. So why should we study śāstrā, sādhana catuṣṭaya
saṁpatti, etc. when Brahman is already available for everyone in the form of
śarīram. That is the question. So yadi vyavahāra viṣayaṁ sarvam caram–acaram
jñēyaṁ ēva; if everything which is available for our transaction, the entire empirical
world, caram–acaram in the form of moving and non-moving body, is jñēyaṁ ēva;
is none other than Brahman, kimartham ‘idaṁ’ tad – iti sarvaiḥ na vijñēyam; so
when I ask someone do you know Brahman, everyone should answer: yes I know
Brahman. These are nothing but Brahman only. Everybody must be answering so.
Why don’t people say that? Sarvaiḥ kimartham; kimartham means tasmāt
kāraṇathetvarthe. Idam iti sarvaiḥ na vijñēyam. Why they don’t understand that it
is Brahman. Iti ucyatē. The answer is given. What is that? Satyam. So the essence

of the answer is this. Everybody is experiencing Brahman only in the form of the
world. So when I am experiencing the world there are two principles. One is the
nāma-rūpa and the other is sat the existence. Of these two, which is fundamental
and which is incidental is the question. Nāma-rūpa all of them put together is
called world. So all the nāma-rūpas is there, which the word is. And existence is
also there. Now how should I look at this experience? Should I say there is a world
with existence? Or can you guess what I am trying to say? Should I say the other
way round; there is existence? This rūpa is incidental; which is the fundamental
and which is incidental. So everyone should understand; what is there is existence
with incidental nāma-rūpa. Unfortunately they don’t understand existence is
fundamental and nāma-rūpa is incidental. What do they do? They reverse the thing
and say world is fundamental and existence-I incidental. Therefore they say
existent-world is there. So what is the substance? World is changed as substance
and existence as attribute. People have made existence as the attribute. The truth is
what? Existence is the substance. World is the attribute. Because whatever is
dependent is the attribute. Whatever is independent is the substance. Existence is
independent. World is dependent. And Dayānanda Svāmiji gives a beautiful
example. When an ornament is made out of gold, gold is the substance. Ornament
is nāma-rūpa which is only an attribute and incidental. Therefore they should say
when the bangle is made they should say there is a bangly-gold because gold is
the substance and bangle is the attribute. Instead of saying bangly-gold what do
we say? Golden-bangle we say. In that language we have created saṁsāra.
When you take golden as adjective and bangle as noun, the noun is understood as
a substance. A noun is understood as a substance, and once you say golden-
bangle, a grave blunder we have committed. By using the word bangle as a
substance we have given substantiality and reality. And golden has been pushed
aside as an adjective. Similarly when you say existent-world, existent-world, we have
made world the substance. Entire saṁsāra is because of the wrong attribution of
substantiality to a world which is non substantial. And what is the substance really

speaking? Existence. And if existence is the substance and world is only an

attribute, why or how come the world doesn’t recognise the existence as the
substance? We are able to appreciate gold as the substance easily. Once I say
bangle is nāma-rūpa, gold is the substance everybody understands easily. Why?
Because gold is indriya-gōcaram; therefore I can very easily see, gold is substance
and bangle is only nāma-rūpa which is very clear. But when I say existence is the
substance and world is nāma-rūpa, we are not able to understand because,
substantiality of the gold is understandable indriya-gōcaratvāt. Substantiality of
existence is not that easily understandable. Why? Indriya-agōcaratvāt. Or
sūkṣmatvāttad–vijñēyam. Aside point also I want to say.
One more aside point. I don’t know whether I should say this point or not. Anyway
I will say. When you are analyzing kārya-kāraṇa-prakriya, up to a particular level,
kāryam is tangible; sorry kāryam is non-tangible; kāraṇam is tangible. Therefore
easily recognizable. Up to a particular level kāraṇam is tangible. Kāryam is non-
tangible, therefore I can easily see the tangible-kāraṇam is the substance and non-
tangible kāryam is mithyā. What example? When you take the gold, the kāraṇam
and the ornament the kāryam, gold is the only substance; I can easily reveal
because gold is tangible. And I can say ornament is mithyā by saying ornament is
non-substantial, non tangible; because you are not touching-ornament but
touching-gold only. Up to a particular level kāryam is non-tangible. Kāraṇam is
tangible and substantial and weighty also. Weight belongs to ornament or gold?
Up to a particular level kāraṇam is tangible. Substantial and weighty. Kāryam is
non-tangible, non-substantial and weightless also. Therefore using the gold and
ornament satyaṁ -mithyā can be easily taught. But when you come to world and
Brahman, Brahman the kāraṇam, is not tangible. And it is non-substantial because
you don’t experience as substance also. World, the kāryam is tangible, substantial
and weighty. When you take gold, kāraṇam is tangible, substantial and weighty.
But when you come to world, kāryam is tangible, substantial and weighty.
Therefore in gold-bangle analysis, vēdānta is well understood. But Brahman-world,

we will find it very difficult to understand; world is mithyā because world is

tangible, substantial and weighty. With reference to the ornaments, mithyātva can
be sassily understood because ornament is non-tangible, non-weighty and non-
substantial. I don’t know whether you have understood this aside point. Therefore
sūkṣmatvāttad in the case of example kāraṇam is gross. In vēdānta, kāraṇam is
sūkṣmam.
So sūkṣmatvāttad he wants to say that. Satyam. Satyam means what we say is true.
Tad sarvābhāsaṁ that Brahman is appearing in the form of all the bodies only
alright. After tad. Tathāpi vyōmavat-sūkṣmam in the case of bangle, the cause is
gross. In the case of Brahman, cause is sūkṣmam like what? Vyōmavat like ākāśa;
after sūkṣmam; ataḥ sūkṣmatvāttad since the kāraṇam here happens to be unlike
gold, non tangible. Tēna-rūpēṇa-tad-jñēyaṁ; we can experience existence along
with nāma-rūpa. But you can never experience existence in its pure form. Tēna-
rūpēṇa means what? By itself existence can never be experienced. But we can
experience existence along with nāmarūpa. But once we experience existence along
with nāma-rūpa, what mistake we do? We take existence as an attribute. Therefore
we are facing problem. If we don’t join in nāma-rūpa we cannot experience. If
nāma-rūpa are included, we mistake as an attribute. So with nāma-rūpa we
mistake as attribute; without nāma-rūpa we are not able to experience. Therefore
(மஹா குழப்பம்) mahā-kuḻappam. So ataḥ sūkṣmatvāttad tēna rūpēṇa tadjñēyaṁ api;
even though it is called jñēyaṁ, brahma-vijñēyam it is unknowable. So here also
another paradox. What is jñēyaṁ? What is vijñēyam? What is jñēyaṁ? It is
vijñēyam. That is another paradox. But he adds a note aviduṣāṁ. It is unknowable
for the ignorant one. But the wise one knows that without knowing. எப்படி ( how)?
Another paradox. For the ignorant, that knowable is unknowable. But wise people
know the unknowable without knowing. Very interesting. aviduṣāṁ. What you
should remember; Kēna mantrā. Nāhaṁ manyē suvēdēti.
नाहं मन्र्े सुवेदेनत नो न वेदेनत वेद च । र्ो नस्तद्वे द तद्वे द नो न वेदेनत वेद च ॥ २ ॥
र्स्र्ामतं तस्र् मतं मतं र्स्र् न वेद सः । अनवज्ञातं नवजानतां नवज्ञातमनवजानताम् ॥ ३ ॥

nāhaṁ manyē suvēdēti nō na vēdēti vēda ca | yō nastadvēda tadvēda nō na vēdēti

vēda ca || 2 ||
yasyāmataṁ tasya mataṁ mataṁ yasya na vēda saḥ | avijñātaṁ vijānatāṁ
vijñātamavijānatām || 3 ||
All we have read only. Ok. I know Brahman without-knowing means I claim I-am-
Brahman without objectification. That is the message. OK continuing.
नवुिां तु, आत्मैवेदं सवं (बृ.उ. ७.२५.२) ब्रह्मैवेदं सवं (बृ.उ. २.५.१) इत्र्ाददप्रमाणतो ननत्र्ं नवज्ञातम् ।
viduṣāṁ tu, ātmaivēdaṁ sarvaṁ (br̥.u. 7.25.2) brahmaivēdaṁ sarvaṁ (br̥.u. 2.5.1)
ityādipramāṇatō nityaṁ vijñātam |
So sūkṣmatvāttad–vijñēyam only Lord Krishna said. But Sankaracharya converts

that into 2 sentences. One sentence is in the mūlam. Sankaracharya adds another
sentence. Aviduṣāṁ vijñēyam viduṣāṁ vijñēyam – aviduṣāṁ is not in the mūlam.
That he adds along with which is in the mūlam. These are all the brilliant part of
the commentary; only vijñēyam is there is mūlam. Sankaracharya first makes it
aviduṣāṁ-vijñēyam; that is one sentence. Then he adds viduṣām-vijñēyam. For the
ignorant it is unknown; for the wise people, it is knowable as I.
Then the next question comes. This is also an added note by Sankaracharya. If it is
knowable to wise people, how do they know? Because both experience the world.
Ignorant also experiences the world; wise also experiences the world. Ignorant
says everything is world. Wise says everything is Brahman. Īśāvāsyaṁ idaguṁ
sarvaṁ. Experience remaining the same, one group says sarvam-jagat. Another
group says sarvam-Brahma. One sees world as nāma-rūpa with existence. Another
sees the same world and says it is existence-with-nāma-rūpa.
र्ा ननिा सवयभूतानां तस्र्ां जागर्तं संर्मी ।

र्स्र्ां जाग्रनत भूतानन सा ननिा पश्र्तो मुनःे ॥ २-६९॥
yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī |

yasyāṁ jāgrati bhūtāni sā niśā paśyatō munēḥ || 2-69||

So what makes this difference? Everything world some say; Everything Brahman
the others say. What makes the difference? Sankaracharya says vēda pramāṇam
makes the difference. Jñāna-cakṣuḥ. Atma bōdha. So jñāna-cakṣuḥ if there, sarvam
Brahma. Jñāna-cakṣuḥ or śāstrā-cakṣuḥ if there, sarvam Brahman.
If there is no śāstrā-cakṣuḥ, sarvam jagat. Therefore at no time there is jagat and

Brahman; both are not there. Either you see everything as Brahman or you see
everything as world. So what is the pramāṇam? viduṣām tu for the wise people.
ātmaiva: idaṁ sarvam - [chāndōgya upaniṣat 7-25-2 bhūma vidyā]. Ātma purastāt
ātma paścāt ātma dakṣiṇataḥ ātma uttarataḥ ātmaiva: idaguṁ sarvam is the
vākyam. Then next one Brihadaranyaka Upaniṣat; brahmaiva idaṁ sarvam. 2-5-1.
Ityādi pramāṇataḥ nityaṁ vijñātaṁ. So two such pramāṇams. Nityaṁ vijñātaṁ
that is also important; nityaṁ vijñātaṁ means always it is seen as Brahman. Ok
continuing,
अनवज्ञाततर्ा दूरस्िं वियसहस्रकोट्यानप अनवुिाम् अप्राप्र्त्वात् । अन्न्तके च तत्, आत्मत्वात् नवुिाम् ॥ १५ ॥

Avijñātatayā dūrasthaṁ varṣasahasrakōṭyāpi aviduṣām aprāpyatvāt | antikē ca
tat, ātmatvāt viduṣām || 15 ||
So now Sankaracharya goes to last quarter dūrasthaṁ ca antikē ca; this is also
another paradox. If Brahman is far away it cannot be nearby. If it is nearby it
cannot be faraway. How can it be both; the contradiction can be resolved in only
one way; from two different stand points. And what are they? Jñānī-dr̥ ṣṭi. And
ajñānī-dr̥ ṣṭi. Factually Brahman is far away or nearby if you ask, from one angle
you can say Brahman being everything, it is far and near you can say. If you
understand Brahman as myself; it is neither far, nor near because it is myself.
Therefore you can say. But he presents as jñānī and ajñānī-dr̥ ṣṭi; look at this
avijñāta tayā aviduṣāṁ since it is not known for the ignorant, varṣa sahasrakōṭi api
even if he searches for that Brahman for crores of years, the ignorant person will

never come across or know Brahman as an object. Therefore for the ignorant it is
dūrasthaṁ, as though it is farthest. Why? Aprāpyatvāt being unknowable or
unreachable. At the same time viduṣāṁ; from the standpoint of wise people;
antikē ca, Brahman is the closest. In fact closest is not the word. Ātmatvāt; it being
very ātma itself. It is the closest also. In Muṇḍaka, recently only we saw in the
Sunday class. So thus Brahman is all-pervading. Brahman is myself. This is the
essence of this ślōka. Now I will give you the anvaya:
Anvaya: (tada) bhūtānāṁ bahiḥ anta: ca (bhavati). Tad–acaraṁ caraṁ jñēyaṁ ca
(bhavati). Sūkṣmatvāta tad avijñēyaṁ (bhavati). Tad durastaṁ ca antikēta ca

(bhavati).
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ. ॥

411 Verse 13.16 and 13.17
Page 329 bhāṣyam top three lines.
अनवज्ञाततर्ा दूरस्िं वियसहस्रकोट्यानप अनवुिाम् अप्राप्र्त्वात् । अन्न्तके च तत्, आत्मत्वात् नवुिाम् ॥ १५ ॥

Avijñātatayā dūrasthaṁ varṣasahasrakōṭyāpi aviduṣām aprāpyatvāt | antikē ca
tat, ātmatvāt viduṣām || 15 ||
In these verses, beginning from the 12th verse up to the 17th verse, Lord Kr̥ ṣṇā is
talking about jñēyaṁ-Brahma. First he pointed out, that it is not available for
verbal-description; especially the Ācārya mentioned that. And since it is not
available for directly-revealing through words, various indirect-methods will have
to be used. And one such indirect-method is using the language of paradox. Once
the paradoxical-language or the contradictory words are used, the mind will not be
able to pinpoint that Brahman. When Lord Krishna says it is far away; and then he
says it is nearby; we will not be able to understand either, because the word far
away negates the word nearby. And the word nearby negates the word far away. So
it is neither far away nor nearby because only an object other than me alone can be
either near or far. Any object in the world, can be near me or far away from me. By
using the paradox, Lord Kr̥ ṣṇā says, it cannot be classified as either, which means it
is not an object; which means it is the very subject itself. Therefore Sankaracharya
concluded by saying viduṣām ātmatvāt; for the wise person Brahman happens to
be the very Self itself. Thus in the 15th verse which we completed in the last class
Lord Krishna revealed Brahman by using the language of paradox. Continuing with
the same topic, Lord Krishna reveals further the jñēyaṁ, which we will read now.
नकचच —
अनवभक्तं च भूतेिु नवभक्तचमव च च्स्ितम् ।
भूतभतृय च तज्ज्ञेर्ं ग्रशसरणु प्रभनवरणु च ॥ गीता १३.१६ ॥

kiñca —
avibhaktaṁ ca bhūtēṣu vibhaktamiva ca sthitam |
bhūtabhartr̥ ca tajjñēyaṁ grasiṣṇu prabhaviṣṇu ca || Gītā 13.16 ||
The gist of the ślōka is that Brahman the Paramātma cannot be divided as the
space cannot be divided. Brahma caitanyam also cannot be divided. But even
though it cannot actually-divided, seeming-division is possible just as space is
seemingly-divided into several enclosed-spaces; because of the creation of several
enclosures. And each enclosure seems to have an independent-countable-
enclosed space; several pot-spaces seems to be there; and we count them
separately; not only we count and treat separately; we give distinct adjective also
to each enclosure; this is bigger space and that is smaller space etc. The very fact
that we give different attributes indicates that we are looking upon them as many
and varied and variables. Even though all these are there, the fact is that space is
one and indivisible. Similarly, one Paramātma alone appears as many seeming-
divided-jīvātmas; all the jīvātmas are none other than seemingly-divided-
Paramātmas only and because of the seeming-division, we treat each jīvātma
distinctly; and each one is given distinct adjectives also; puṇyavān, pāpi, mahātma,
durātma, sukhi, duḥkhi etc. The very fact that we give distinct adjective indicates
that we treat jīvātma differently. Lord Kr̥ ṣṇa says there are not many jīvātmas at
all, there is only one Paramātma. This is the essence of the first line of this verse;
and it is very important because Lord Kr̥ ṣṇa uses the word vibaktam iva; jīvātma is
as-though-separate from other jīvātmas and Paramātma. That as though is very
very important for Advaitins because once you say jīvātma is as-though separate
from Paramātma, then what is the fact, actually there is no separation at all. And in
the second line of this ślōka, Lord Kr̥ ṣṇa presents as Brahman as sr̥ ṣṭi sthithi laya
kāraṇam; and this is also very important because once you say Brahman is
kāraṇam, everything else is kāryam; then we can arrive at the most important
corollary; kāraṇam sathyam, kāryam mithya; vācāraṁbaṇam vikārō nāmadēyam

mr̥ ttika iti ēva sathyam; the vācāraṁbaṇa-śruti becomes relevant. Therefore, the
second line is also important; Brahman is defined as jagat-kāraṇam-Brahma. Now

we will go to the bhāṣyaṁ.
अनवभक्तं च प्रनतदे हं व्योमवत् तदे कम् । भूतेिु सवयप्राभणिु नवभक्तचमव च च्स्ितं दे हेरवेव नवभाव्यमानत्वात् ।
avibhaktaṁ ca pratidēhaṁ vyōmavat tadēkam | bhūtēṣu sarvaprāṇiṣu

vibhaktamiva ca sthitaṁ dēhēṣvēva vibhāvyamānatvāt |
Avibhaktaṁ ca bhūtēṣu; Śaṅkarācārya takes bhūtēṣu avibhaktaṁ; bhūtēṣu

vibhaktam iva sthitaṁ; avibhaktaṁ means not separated, divided or distinct; what;
brahma caitanyam bhūtēṣu is translated as pratidēhaṁ in every body; that means
jīvātma is not distinct at all; this is very important because in Viśiṣṭādvaitam,
jīvātma is considered to be caitanyam; but there are many jīvātmas and many
caitanyams; and Paramātma is also treated as caitanyam; then how many
caitanyams are there; one Paramātma caitanyam; and many jīvātma-caitanyams
and jīvātma-caitanyams becoming the part of Paramātma caitanyam; thus
numerous divisions are made; Paramātma-jīvātma division is made; jīvātma-
jīvātma division is made; Lord Kr̥ ṣṇa clearly says no division itself is possible;
division is among the bodies; division is there among minds; caitanya bhēdē
pramāṇam nāsti ēva; pratyakṣam is also cannot prove; difference in caitanyam,
śāstram also does not accept difference in caitanyam. Therefore, it is even wrong
to say Paramātma and jīvātma; jīvātma and jīvātma also you cannot say; there can
be only ēka Ātma which is Brahman. Very very important.
Pratidēhaṁ avibhaktaṁ vyōmavat; the example is also important just as the space
is indivisible; vyōmavat tad ēkaṁ; tad we have to supply or take it from the second
line. And because it is indivisible it happens to be ēkam; ēkam is not in the ślōka;
we have to supply ēkam ēva caitanyam. After ēkaṁ full stop.
Then bhūtēṣu; in the mūlam; it is equal to sarvaprāṇiṣu; here bhūtam does not
refer to pañca bhūtam; but bhūtam refers to idaṁ śarīraṁ; sarva prāṇi śarīrēṣu;

bodies of the living being; vibhaktamiva sthitaṁ it is as though divided. Why it

appears divided; he gives the reason; very important; because I experience
caitanyam only in the living-being; I experience caitanyam only in the living-beings;
in between living-beings caitanyam is there; but it is in unmanifest-condition; only
through śāstram we know that between one jīva and another jīva, in the
intermediary space also, Consciousness is pervading in the intermediary space;
pratyakṣam does not prove; anumānam does not prove; through śāstram only we
come to know; without śāstram, the intermediary caitanyam is unmanifest, not
recognisable. Therefore, what is our tendency; our tendency is one caitanyam is
there in one-living-being; and there is a second-caitanyam in the second-living-
being; and how many caitanyams are there; there are as many living-beings are
there; so many caitanyams are there; tarka śāstra also talks about many ātmas;
yōga śāstra also talk about many ātmas; Ātma bahutvam becomes the conclusion.
Therefore, Śaṅkarācārya says dēhēṣvēva, only in the body vibhāvyamānatvāt,

anubhūyamānatvāt, caitanyam is noticeable; in the inert-object caitanyam is, but
not recognisable. Therefore, it is one, seemingly-many.
भूतभतृय च भूतानन नबभतीनत तत् ज्ञेर्ं भूतभतृय च च्स्िनतकाले । प्रलर्काले गृशसरणु ग्रसनिीलम् । उत्पशिकाले प्रभनवरणु च
प्रभवनिीलं र्िा रज्ज्वाददः सपायदेः चमथ्र्ाकच्पपतस्र् ॥ १६ ॥
bhūtabhartr̥ ca bhūtāni bibhartīti tat jñēya ṁ bhūtabhartr̥ ca sthitikālē | pralayakālē

gr̥siṣṇu grasanaśīlam | utpattikālē prabhaviṣṇu ca prabhavanaśīlaṁ yathā rajjvādiḥ
sarpādēḥ mithyākalpitasya || 16 ||
In the second line; tat jñēyam is to be read first because it is the subject of the
sentence; tat jñēyam means tat Brahma; and here three descriptions are given ;
bhūtabhartr̥ , gr̥ siṣṇu and prabhaviṣṇu; it should be read along with tat jñēyaṁ.
What is the first description is bhūtabhartr̥ ca. Śaṅkarācārya gives the vigraha
vākyam; bhūtāni bibhartī iti; bibhartī means sustains or supports; tat jñēyaṁ; so it
is the supporter; sustainer of the entire creation; Sthiti-kāraṇam; and what is the
sthiti-kāraṇam; tat jñēyaṁ. Here also jñēyaṁ is not a verb; but it is the subject of

the sentence; tat jñēyaṁ Brahma is bhūtabhartr̥ bhavati; after tat jñēyaṁ you can
put a full stop.
And then the next sentence sthitikālē bhūtabhartr̥ ; it is the supporter of

everything; at what time; not at the time of sr̥ ṣṭi-kālam or praḷaya-kālam but in the
intermediary sthiti-kālam; therefore, sthiti-kālē it is the supporter of all beings.
Then praḷayakālē gr̥ siṣṇu at the time of praḷayam, what is the time of praḷayam;
when all the karmās of all the jīvarāśis have temporarily ended; total karmās will
never end, because karmās are infinite; there is a temporary end of the current
karma of all the living-beings; when that comes, there is a temporary-praḷayam;
which will be followed by what; another sr̥ ṣṭi again.
And therefore, at the time of the intermediary praḷayam, gr̥ siṣṇu; gras means to
swallow; and what is Brahman? the greatest swallower; so grasanaśīlam; and it
Sānskrīt the pratyayaḥ, iṣṇu-pratyayaḥ; indicates the habit; if you swallow one time
the word suffix iṣṇu cannot be used; but when it is the general habit; then alone
that suffix can be used; therefore, śīla-pratyaya it is called. So Brahman is the
regular-swallower of the creation. What does it mean? If Brahman has to regularly
swallow, sr̥ ṣṭi cannot be one-time affair; it is a repeated process. Therefore,
punarapi-sr̥ ṣṭiḥ, punarapi-praḷayam; and when did the firs...........t sr̥ ṣṭi come; I
repeat every now and them because all our intellectual-problems start only when
you ask about the first-sr̥ ṣṭi. Sr̥ ṣṭi will never confuse you, once you understand it is
a cyclic process; the universe is eternally there; manifesting and unmanifesting;
therefore, always universe will be there; either in unmanifest-form or manifest-
form; transition from unmanifest to manifest; is called sr̥ ṣṭi; transition from
manifest to unmanifest condition is called praḷayam. World will never be absent;
ever it will be there in potential-form or in manifest-form. So that is why according
to modern science also, matter can never be created; matter can never be
destroyed; vēdānta never talks about the origination of matter; that is called ajāti-
vādhaḥ. Vēdānta never talks about destruction of matter; matter is eternally there;

and what about Consciousness; these things I have told you several times; but we
have to reinforce; matter is eternally there; what about Consciousness?
Consciousness is also eternall.......y there. Then what will be your question. Even if
you don't ask I will raise the question; if matter is eternall.......y-there;
Consciousness is eternall.......y-there; that is called sāṅkhya-philosophy. Sāṅkhya
also says prakr̥ ti is eternal; puruṣa is eternal; sāṅkhya is called dvaita philosopher;
you are also talking like sāṅkhya, the dvaitaṁ. Because two; what are the two;
eternal matter and eternal Consciousness. What happens to advaitam? Have you
forgotten? We say the crucial difference is: for sāṅkhya-philosopher; matter is
eternal; and real. For sāṅkhya-darśanaṁ matter is eternal and real; for vēdānta-
darśanaṁ matter is eternal and eternall......y-unreal; beginninglessly-endlessly-
unreally matter is there in Brahman with borrowed-existence; matter does not
have existence of its own; ‘is-ness’ of matter does not belong to the matter.
Consciousness and matter are two words; but existence or ‘is-ness’ belongs to
Consciousness only.
Anyway what happens? Matter will eternall.....y-appear and disappear; therefore, it

is called gr̥ siṣṇu. It regularly swallows; every time the praḷayam happens.
And every praḷayam will be followed by what; prabhaviṣṇu ca; utpattikālē at the
time of utpatti, prabhaviṣṇu ca prabhāvanaśīlaṁ; and the word utpatti literally
means origination and we should change the word origination to abhivyakti-kālē;
utpatti how should we change; at the time of manifestation; prabhaviṣṇu,
Brahman alone seemingly-multiplies into many;....sacca tyaccābhavat| niruktaṁ
cāniruktaṁ ca|..... [Taittariya, Brahmānandavalli, sixth anuvāka; here the word
prabhaviṣṇu means it is not the producer of many; but it becomes many, it
multiplies into many; prabhavati iti prabhaviṣṇu. {Sānskrīt students should note
that all of them are ukarānthaḥ napuṁsaka liṅgaḥ; gr̥ siṣṇu, gr̥ siṣṇuni; gr̥ siṣṇūni;
like madhu, madhuni, madhūni, napuṁsaka liṅga because tat jñēyaṁ is
napuṁsakam].

Then problem will come. If you say Brahman is the supporter of the entire
creation; then again the duality will come; supporter and supported; desk is the
supporter, book is the supported, stage is the supporter, the body is supported;
this duality may come; therefore, Śaṅkarācārya stalls the problem by giving the
example. What is the example? Very crucial; yathā rajjvādiḥ; just as the rope etc. is
the supporter of the snake; even though we do talk about rope and the snake;
there is no dvaitaṁ because, rope is sathyam and snake is mithya. Similarly,
prapañcaḥ is like the snake only. Prapañca is not the snake; it is like-the-snake-
only. Therefore, to put it in technical language, Brahman is vivartha-upādāna

kāraṇam; not pariṇāmi-upādāna-kāraṇam; if you say pariṇāmi- upādāna-kāraṇam,
it becomes Viśiṣṭādvaitam; if you say it is vivartha-upādāna kāraṇam it becomes
nirviśēṣa advaitam.. By giving rajju-sarpa dr̥ ṣṭānta, Śaṅkarācārya shows it is
vivartha-upādāna-kāraṇam. Ok. All technical-slōkās.
The anvaya is: [tad] bhūtēṣu avibhaktaṁ ca [bhavati]; ~ semi-colon would be

better; [Tad] vibhaktamiva ca sthitam. [tad] jñēyaṁ bhūtabhartr̥ ca grasi ṣṇu
prabhaviṣṇu ca [bhavati].
नकचच, सवयत्र नवद्यमानमनप सत् न उपलभ्र्ते चेत्, ज्ञेर्ं तमः तर्हं? न । ककं तर्हं? —
kiñca, sarvatra vidyamānamapi sat na upalabhyatē cēt, jñēyaṁ tamaḥ tarhi? na |

kiṁ tarhi? —
In the 15th verse Lord Kr̥ ṣṇa said Brahman is avijñēyam, which means not
knowable. And in the first line he had used the expression bahiḥ antaśca
bhūtānām; it is all pervading and at the same time it is not knowable. If Brahman is
all pervading and not knowable; then Brahman must be darkness only, because
darkness alone is all pervading and it is not perceptible to sense-organs. To
understand the example and you should know something about darkness.
Darkness is experienced all-over, but you don't see darkness. Even though it looks

we are seeing the darkness, we should understand that you cannot and you do not
see darkness; I discussed this in the second chapter bhāṣyaṁ. {from 2nd to 13th
chapter, how many years have passed!}, I said you cannot see darkness why;
because seeing is the function of the eye. And eyes can function only in the
medium of light; eyes can function only in the medium of light. If you have to see
darkness, for seeing darkness, eyes must function; for eyes to function you should
bring light. And with the help of the light, if you try to see darkness, you cannot see
why, because in the presence of light, darkness will not be there; that is why in
Sānskrīt darkness is given a beautiful name; the more you meditate you will
appreciate the glory of our tradition; darkness is called andhakāraḥ. Very very
brilliant word. Andhakāraḥ means is that which makes you blind. Darkness is that
which makes you blind. Therefore, you cannot see darkness. Why, because
darkness blindens you and therefore how can you see darkness; darkness is
everywhere but you cannot see it. Brahman is everywhere; you cannot see it. Et tat
adreśyam; darkness is everywhere and it is invisible. Brahman is everywhere,
invisible; therefore, now I know Brahman is Tamaḥ. Tamaḥ means darkness. That
is the introduction Śaṅkarācārya gives. Sarvatra vidyāmānam sat, everywhere, na

upalabhyatē cēt, if Brahman is invisible, jñٌēyaṁ tamaḥ, that jñēyaṁ-Brahma has to
be tamas or darkness. Tarhi; [Sānskrīt students, you have to change the anvaya
order; after cēt, then tarhi jñēyaṁ tamah bhavēt. This is the pūrva-pakṣa.
Then Śaṅkarācārya gives the reply ‘na’; it is not so. After na, full stop. Kiṁ tarhi? if
Brahman is darkness, then what is Brahman? Then the answer comes in the ślōka.
Verse 13.17
ज्र्ोनतिामनप तज्ज्र्ोनतस्तमसः परमुचर्ते ।

ज्ञानं ज्ञेर्ं ज्ञानगम्र्ं हृदद सवयस्र् नवचष्ठतम् ॥ गीता १३.१७ ॥
jyōtiṣāmapi tajjyōtistamasaḥ paramucyatē |

jñānaṁ jñēyaṁ jñānagamyaṁ hr̥di sarvasya viṣṭhitam || Gītā 13.17 ||

So Pūrva-pakṣi said Brahman is darkness and Lord Kr̥ ṣṇa gives the answer that is
the gist of the verse. Lord Kr̥ ṣṇa says it is not darkness; in fact it is the light of all
lights. jyōtiṣām-jyōtiḥ; What do you mean by that — jyōtiṣām jyōtiḥ there are so
many lights in the world, like sūryaḥ, candrah, agni etc. They are called light;
because they help to know things. Light is called light because they help us to
know or perceive things; because of the sūrya-prakāśa I am able to see all of them.
Light can be defined as that light helps in knowing things. But even though the
light helps in knowing things; the light themselves can be known; those lights
themselves can be known only if there is another light. Those very light can be
known only when there is another light, what is that light; the light of caitanyam or
Consciousness. That is why the inert-entity cannot recognise any light. Inert
entities cannot recognise any light; Only consciousness illumines all the other
lights also. Therefore, Consciousness is called jyōtiṣām jyōtiḥ; it is borrowed from
Muṇḍakōpaniṣat Chapter 2.ii.
नहरडमर्े परे कोिे नवरजं ब्रह्म ननरकलम् ।

तचछु भ्रं ज्र्ोनतिं ज्र्ोनतस्तद् र्दात्मनवदो नवुः ॥ ९॥
hiraṇmayē parē kōśē virajaṁ brahma niṣkalam |

tacchubhraṁ jyōtiṣaṁ jyōtistad yadātmavidō viduḥ || 9||
The next mantra in the Muṇḍakōpaniṣat is the most famous
न तत्र सूर्ो भानत न चन्ितारकं

नेमा नवद्युतो भान्न्त कुतोऽर्मन्ग्ज्नः ।
तमेव भान्तमनुभानत सवं
तस्र् भासा सवयचमदं नवभानत ॥ १०॥
na tatra sūryō bhāti na candratārakaṁ

nēmā vidyutō bhānti kutō:'yamagniḥ |
tamēva bhāntamanubhāti sarvaṁ
tasya bhāsā sarvamidaṁ vibhāti || 10||

Jyōtiṣām jyōtiḥ is explained through na tatra sūryō bhāti. Jyōtiṣām jyōtiḥ finally
means what: caitanya-svarūpam.
So thus, in the previous ślōka Brahman is said to be jagat-kāraṇam; in this ślōka

Brahman is said to be caitanya svarūpam. Jagat-kāraṇam is taḍastha-lakṣaṇam and
caitanya-svarūpam refers to svarūpa-lakṣaṇam. Here 16th ślōka gives taḍastha-
lakṣaṇam and the present ślōka gives svarūpa-lakṣaṇam is given. [I am not
explaining what is tadatha-lakṣaṇam and svarūpa-lakṣaṇam; those who know
these words can know, others can ignore; in some other context, we will see that].
Not only it is the light of all lights; it is a light different from all the other lights.
What is the difference between the other lights like, sūrya candraḥ, nakṣatraḥ, agni
etc.? The other worldly lights can illumine everything but they cannot illumine
darkness. Sun cannot illumine darkness because why [just now only we looked into
it] wherever Sun goes, darkness is not there. So Consciousness is an unique light
which can illumine other lights also. It can illumine the presence of darkness also; I
am conscious-of-darkness. Therefore, it is the greatest light.
And in the second line Lord Kr̥ ṣṇa says that Brahman alone is in the form of
everything. With this background we will enter the bhāṣyaṁ.
ज्र्ोनतिाम् आददत्र्ादीनामनप तत् ज्ञेर्ं ज्र्ोनतः । आत्मचैतन्र्ज्र्ोनतिा इिानन नह आददत्र्ादीनन ज्र्ोतंनि दीप्र्न्ते, ‘र्ेन
सूर्यस्तपनत तेजसेिः’ (तै. ब्रा. ३ । १२ । ९) ‘तस्र् भासा सवयचमदं नवभानत’ (मु. उ. २ । २ । ११) इत्र्ाददश्रुनतभ्र्ः; स्मृतेश्च इहैव
— ‘र्दाददत्र्गतं तेजः’ (भ. गी. १५ । १२) इत्र्ादे ः ।
jyōtiṣām ādityādīnāmapi tat jñēyaṁ jyōtiḥ | ātmacaitanyajyōtiṣā iddhāni hi

ādityādīni jyōtīṁṣi dīpyantē, ‘yēna sūryastapati tējasēddhaḥ’ (tai. brā. 3 | 12 | 9)
‘tasya bhāsā sarvamidaṁ vibhāti’ (mu. u. 2 | 2 | 11) ityādiśrutibhyaḥ; smr̥tēśca
ihaiva — ‘yadādityagataṁ tējaḥ’ (bha. gī. 15 | 12) ityādēḥ |
Jyōtiṣām is in the mūlam, ādityādīnām; ādityā ādinām is a better reading;

ādityādīnām is there in the Ghorakpur edition; we can take it as āditya ādinām;
Sun etc; etc referring to moon, stars, lighting, fire. For all those lights also tat
jñēyaṁ, tat is in the mūlam; is equal to jñēyaṁ; that jñēyaṁ is jyōtiḥ is the

revealer; illuminator is that Consciousness. And this is evident for us and śāstra
also reveals that; ātma-caitanya-jyōtiṣā iddhāni hi; only when the Sun itself is
illumined by Me the Consciousness.; the illumined Sun alone can illuminate the
earth; a blind person cannot use the Surya to illumine the objects; therefore first
the eyes will have to illumine the Sun; and with the help of the Sun the eyes can
see other objects therefore, Sun itself is not only an illuminator but it is illumined.
And he makes a beautiful statement; all we have to meditate; illumined Sūryaḥ
illumines the earth. And for a blind person, Surya is unillumined-Sun; and
unrevealed-Sun cannot illumine the objects. Therefore, Śaṅkarācārya says: Ātma
caitanya jyōtiṣā iddhāni [iddhāni means revealed or illumined, indh dhātu; 7 th
conjugation] ādityādīni, Sun etc. which are illumined by the light of Ātma-
caitanyam; ādityādīni jyōtīṁṣi dīpyantē; they have the capacity to illumine the
world. And Śaṅkarācārya gives the śruti-pramāṇam also. ‘yēna sūryastapati
tējasēddhaḥ’ (tai. brā. 3 | 12 | 9). So you have to give the anvayam. Yena tēdasaḥ
iddhāḥ san Sūryaḥ tapati. So yēna tējasa means caitanya-tejasā iddhāḥ; lighted by
the light of Consciousness, the Sun etc. illumines the world.
Here the reference number is not given. In Rāmakr̥ ṣṇā Mission book, the reference
is given. Rāmakr̥ ṣṇa Mission has published a Gīta-Bhāṣyam book. In that Sānskrīt
bhāṣyam also is there; English translation is also there. It is a nice book. Only
disadvantage is that the Sānskrīt bhāṣyam is printed in such a small print (like
Vicāra Sāgaram); you will require a lens or good eyes to read. Otherwise it is good
in two ways; one is the English translation is there; not only that reference number
for some of the mantras where you do not find reference in other books, it is given
there. In Ghorakpur edition there is no reference for yēna sūryastapati
tējasēddhaḥ. In Rāmakr̥ ṣṇa Mission book they have given and it is Taittariya
Brāhmaṇam; 3|12|9). I have not checked Taittariya Brāhmaṇam.
Then the next quotation is ‘tasya bhāsā sarvamidaṁ vibhāti’ (mu. u. 2 | 2 | 11) is
the most famous. Na tatra na tatra sūryō bhāti mantra used for Deepārādhana,
etc. So tasya tasya bhāsā is the fourth line, do not forget, or you will be searching

and searching and you will not get it. Fourth line not the first line. The first line is
na tatra sūryō bhāti; this is so important that this mantra occurs in three
upaniṣats. In Kaṭhōpaniṣat it comes; in Muṇḍaka upaniṣat it comes; it means what;
na tatra sūryō bhāti; and in Svētāśvatara Upaniṣat also; and the Ghorakpur edition
is giving the Svētāśvatara reference 6\14, ityādiśrutibhyaḥ. Not only śruti-
pramāṇam is there; smṙteḥ ca; smṙti pramāṇam is also there; and what is the
smr̥ ti; iha ēva; Bhagavad Gīta itself is smr̥ ti-pramāṇam; where;
र्दाददत्र्गतं तेजो जगद्भासर्तेऽन्खलम् ।

र्चचन्िमशस र्चचाग्ज्नौ तिेजो नवद्धि मामकम् ॥ १५-१२॥
yadādityagataṁ tējō jagadbhāsayatē:'khilam |

yaccandramasi yaccāgnau tattējō viddhi māmakam || 15-12||
Continuing:
तमसः अज्ञानात् परम् अस्पृष्टम् उचर्ते । ज्ञानादे ः ुःसम्पादनबुद्ध्या प्राप्तावसादस्र् उिम्भनाियमाह — ज्ञानम् अमाननत्वादद;
ज्ञेर्म् ‘ज्ञेर्ं र्त् तत् प्रवक्ष्र्ाचम’ (भ. गी. १३ । १२) इत्र्ाददना उक्तम्; ज्ञानगम्र्म् ज्ञेर्मेव ज्ञातं सत् ज्ञानफलचमनत
ज्ञानगम्र्मुचर्ते; ज्ञार्मानं तु ज्ञेर्म् । तत् एतत् त्रर्मनप हृदद बुिौ सवयस्र् प्राभणजातस्र् नवचष्ठतं नविेिेण च्स्ितम् । तत्रैव नह त्रर्ं
नवभाव्यते ॥ १७ ॥
tamasaḥ ajñānāt param aspr̥ ṣṭam ucyatē | jñānādēḥ duḥsampādanabuddhyā

prāptāvasādasya uttambhanārthamāha — jñānam amānitvādi; jñēyam ‘jñēyaṁ yat
tat pravakṣyāmi’ (bha. gī. 13 | 12) ityādinā uktam; jñānagamyam jñēyamēva jñātaṁ
sat jñānaphalamiti jñānagamyamucyatē; jñāyamānaṁ tu jñēyam | tat ētat
trayamapi hr̥di buddhau sarvasya prāṇijātasya viṣṭhitaṁ viśēṣēṇa sthitam | tatraiva
hi trayaṁ vibhāvyatē || 17 ||
So the next portion in the slōka is: tamasaḥ param ucyatē; tamas means darkness
and the word tamas has the meaning of ajñٌānām also. Therefore tamasaḥ paraṁ
means beyond darkness or beyond ignorance. Paraṁ means beyond. Now
Śaṅkarācārya gives the meaning of the word param; a very very important
meaning we have to note; because the word param we translate in English as
‘beyond’; Paraṁ is translated as paraṁ and it is correct translation only in the
meaning of beyond. But the problem is in English when you use the word beyond,

it refers to far away spatially. A spatial distance is conveyed by the word beyond.
When I say Brahmalōka is beyond svarga-lōka that means if svarga lōka is at this
level and Brahma-lōka is beyond that. Therefore a spatial distance is conveyed by
the word paraṁ or beyond. And when you say Brahman is beyond the mind,
beyond the intellect; beyond the ignorance; beyond svarga etc. what will we think?
That it is some..... where sitting; Or beyond pañca-kośa also, you will think that
after discarding each and every kośa and see inside, you will see Brahman sitting!
So the word beyond or param does not convey any spatial-distance; word param
means even though it is in the very same place, it is not touched by that.
asaṅgatvam is conveyed by the word param. When you say Ātma is beyond pañca-
kośa, it means Ātma is in and through the pañca-kośa, but at the same time it is
not touched by the attributes of pañca-kōśas; therefore paratvam means
asaṅgatvam. That is why I give the example: the screen is beyond the movie.
Beyond means both are in the same place but it is not touched by the movie.
Therefore very important meaning. Param means asaṅgam, aspṙṣtam; there is no
spatial-distance between world and Brahman. Aspṙṣtam is equal to asaṅgam,
ucyatē.
The next word is jñānam — jñānam jñٌēyam and jñٌānagamyam. So here in the
second line jñānam is there. In Sānskrīt, the word jñānam has got several
meanings. Always finding out the meaning of the word jñānam is difficult, because
several meanings are there. One meaning of the word jñānam is knowledge; the
most popular meaning is knowledge, which that arises in the mind in the form of
avr̥ tti, is called vr̥ tti jñānam. Knowledge is also called jñānam.
This in Taittirīyam it is said sathyam jñānam anantam Brahma; Śaṅkarācārya takes

various possible meanings and arrives at the appropriate meaning. One meaning
is what; knowledge; the second meaning of the word jñānam is Consciousness; not
the knowledge rising in the intellect, but the Consciousness which is other than the
intellect and which pervades and illumines the intellect; that Consciousness is also
called jñānam. Then the intellect is also called jñānaṁ; as an instrument it is also

called jñānam. All these meanings can be taken and different commentators take
different meanings also. One commentator translates jñānam as knowledge;
another commentator calls jñānam as Consciousness-principle or caitanyam. But
Śaṅkarācārya does not take any one of these meanings. He takes a special
meaning applicable in the thirteenth chapter. Here Lord Kr̥ ṣṇa has taken the 20
virtues as jñānam. Amānitvam, adambhitvaṁ after giving 20 virtues, Kr̥ ṣṇā says
ētat jñānamiti prōktam. So what is the next meaning: virtues? And it is that
meaning that he takes in this context; therefore he says jñānam amānitvādi; the
virtues.
And naturally the next question comes; why should Śaṅkarācārya take virtues as
the meaning here, leaving all the popular meaning. Why did he not take
Consciousness, he could have taken knowledge; why did Śaṅkarācārya chose
amānitvādi meaning? That we will see in the next class.

412 Verses 13.17 and 13.18
Page 330, bhāṣyam 2nd line.
Verse 13.17 bhāṣyam continued.
ज्ञानादे ः ुःसम्पादनबुद्ध्या प्राप्तावसादस्र् उिम्भनाियमाह — ज्ञानम् अमाननत्वादद; ज्ञेर्म् ‘ज्ञेर्ं र्त् तत् प्रवक्ष्र्ाचम’ (भ. गी.
१३ । १२) इत्र्ाददना उक्तम्; ज्ञानगम्र्म् ज्ञेर्मेव ज्ञातं सत् ज्ञानफलचमनत ज्ञानगम्र्मुचर्ते; ज्ञार्मानं तु ज्ञेर्म् ।
jñānādēḥ duḥsampādanabuddhyā prāptāvasādasya uttambhanārthamāha —

jñānam amānitvādi; jñēyam ‘jñēyaṁ yat tat pravakṣyāmi’ (bha. gī. 13 | 12) ityādinā
uktam; jñānagamyam jñēyamēva jñātaṁ sat jñānaphalamiti jñānagamyamucyatē;
jñāyamānaṁ tu jñēyam |
Lord Kr̥ ṣṇa is concluding the topic of jñēyaṁ in this verse seventeen and
Śaṅkarācārya comments on it; he has come to the second line. jñānaṁ jñēyaṁ
jñānagamyaṁ hr̥ di sarvasya vi ṣṭhitam. Jñānam I was discussing in the last class.
The word jñānam can be taken in three different meanings. One meaning is
svarūpa-jñānaṁ, the nitya-caitanyam; which is ajanya-jñānam; not produced in
time. The second one is vr̥ tti -ñānam or janya-jñānam which is the knowledge
produced by pramāṇam. The third one is the special meaning of jñānam; taken in
the thirteenth chapter amānitvādi, the virtues satguṇas. When you say Brahman is
jñānam; you can take all the three meanings; because Brahman is svarūpa-jñānam
also; Brahman is vr̥ tti jñānam also; Brahman is amānitvādi also; why, because
Brahman is everything; Brahman is table also; chair also; sarvaṁ brahma mayam
jagat. And different acāryas have taken different meaning; whereas Śaṅkarācārya
takes jñānam as amānitvādi. It is the contextual-meaning. And I raised a question,
why Śaṅkarācārya chose that; for that Śaṅkarācārya himself gives the answer. In
the second line, the Gīta says jñānaṁ jñēyaṁ jñānagamyaṁ; all these three are
sarvasya hr̥ di viṣṭhitam, present in the heart, in the mind of everyone.

And if Śaṅkarācārya takes jñānam as amānitvādi it will mean all the virtues are also
already in our mind; which is a very big statement. Virtues are already in mind; we
need not really acquire the virtues. What a great new; just as Brahman need not be
acquired, virtues also need not be acquired but they are already there. Then why
do you talk about developing amānitvādi virtues, if it is already there. For that our
answer is this; they are there; but obstructed by avidyā and rāga-dvēṣa. Because of
ignorance, consequent ahaṁkāra and mamakāra and consequent rāga-dvēṣa;
these are the pañca; like the pañca-Pandavas; these five are the deadly-five.
Avidyā, ahaṁkāra, mamakāra; rāga and dvēṣa all these five are interconnected; as
long as these five are there; virtues will not be allowed to express. Virtues will not
be allowed to express; as you remove these obstacles, you need not even remove
them; dilute them; you will find all these virtues naturally come; therefore,
compassion, love etc., are natural; they are blocked by obstacles.
And once Śaṅkarācārya says amānitvādi virtues are already there in the heart; all
the students will become enthusiastic because they will know we don't have
acquire them; if they are to be acquired; they will become diffident, doubting
whether it is possible to acquire them or not etc. But once you say that it is already
there in the heart the students will become confident. Therefore to generate
confidence in the minds of the students Śaṅkarācārya takes jñānam as amānitvādi;
so that he can say that amānitvādi is already there in everybody’s mind. Once you
say amānitvādi is already there in the heart that means we have to only remove
the obstacles; therefore it is possible and confidence will come. Therefore,
Śaṅkarācārya says uttambhanārtham; uttambhanam means building confidence;
booster-dose; dos and don'ts boosting the confidence of the students. And why we
have to boost the confidence; because it is gone; therefore he says jñٌānādēḥ
duḥsampādana-buddhyā; as even you read each one of the virtues, anger should
not be there; if you go on repeating it is likely you will get angry; such difficult
thing it is; we wonder whether all the virtues can be built up at all; so
duḥsampādana-buddhi means the idea that they are very difficult to acquire; and

because of such a thought, prāpta avasādasya, the student has become weak
diffident; prāpta avasādasya means diffident, mentally-weaker; bahuvr̥ hi; prāptaḥ
avasādaḥ ēna; so when the student feels so diffident, uttambhanārtham, to
remove the diffidence and boost the confidence, āha; jñānam jñēyaṁ etc. is
required.
Then Śaṅkarācārya gives the word meaning; jñānam means amānitvādi; hr̥ di
viṣṭhitaṁ is to be connected to this; amānitvādi is already in the heart; then
jñēyam is equal to jñēyaṁ yat tat pravakṣyāmi’ ityādinā uktam; jñēyaṁ is equal to
Brahman which has been described from the twelfth verse onwards. Jñēyaṁ is
equal to Brahman; described from twelfth verse onwards to this present verse,
whatever Brahman has been described, uktaṁ. After uktaṁ full stop.
Then jñāna gamyam; jñāna gamyam means the goal to be attained through
jñānam; gamyam means destination or the goal; jñānam means jñānam; you can
take any jñānaṁ; amānitvādi or any vr̥ tti-jñānam also; the goal to be attained
through jñānam is equal to jñāna-gamyam.
And here Śaṅkarācārya says jñēyaṁ is also Brahman; jñāna gamyam is also is
Brahman. In vēdānta, Brahman is the object-of-knowledge; Brahman is the
benefit-of-knowledge also. Because when you know Brahman, after knowing
Brahman, what do you reach? Brahma vēda bramaiva bhavati; brahmavid apnōti
param etc., the destination he wants to reach is Brahman.
And for reaching that destination he wants to gain jñānam; and what is the object
he wants to know through jñānam, that is also Brahman. Therefore, Brahman is
object of knowledge; Brahman is destination of knowledge also. Before knowing
Brahman, we call it destination of knowledge; we call it destination; while studying
the scriptures we call it object-of-knowledge. That is what he says here; jñēyaṁ
ēva; the Brahman which is known itself, jñataṁ sat; after gaining this knowledge,
jñāna phalam; Brahman itself becomes the fruit of knowledge also; iti means

hētuarthe; therefore, jñāna-gamyam iti ucyatē. So this is the unique aspect of

vēdānta; in karma-kānḍa what a person wants to know and what a person to
reach; they are not identical; what he wants to reach is svarga and what he wants
to know is ritual; ritual is the object-of-knowledge; heaven is the destination-of-
knowledge; normally the object-of-knowledge and the destination, the goal will
not be identical. Dayānanda Svāmiji jocularly says what one who wants to know
the cockroach does not want to become a cockroach.[Is it not correct, I hope so].
One who wants to know a micro; a microbiologist, he wants to know the micro but
he does not want to become the macro; whereas in vēdānta, we want to know
Brahman and we want to become one with Brahman also. Thus in vēdānta object-
of-knowledge and destination; both of them happen to be identical. Iti ucyatē,
jñāyamānaṁ tu jñēyam; while studying it is called object; after study it is called
destination.
तत् एतत् त्रर्मनप हृदद बुिौ सवयस्र् प्राभणजातस्र् नवचष्ठतं नविेिेण च्स्ितम् । तत्रैव नह त्रर्ं नवभाव्यते ॥ १७ ॥
tat ētat trayamapi hr̥di buddhau sarvasya prā ṇijātasya viṣṭhitaṁ viśēṣēṇa sthitam |
tatraiva hi trayaṁ vibhāvyatē || 17 ||
Now Śaṅkarācārya comes to the fourth quarter; hṙdi sarvasya viṣṭhitaṁ; and tat
ētat trayam all the three abovementioned ones, i.e, jñānam, jñēyaṁ and jñāna
gamyam; all these three, hṙdi is in the mūlam is equal to buddhau, antakaraṇē; in
whose mind; sarvasya prāṇijātasya; sarvasya is in the mūlam and it is equal to
prāṇijātasya; that means in all the beings. According to vēdānta, even the most
cruel terrorist or serial-killer has also got compassion; which is in his heart, that is
why when he goes to his own child after finishing his killing everyone; when he
goes to his own child and the child is sick suppose; then his heart melts; that
means compassion is there in all; but because of rāga-dvēṣa, ahaṁkāra-
mamakāra, the compassion gets in a particular direction only; where ahaṁkāra
and mamakāra is there. The compassion which is in the heart gets restricted and
directed; where ahaṁ and mama is there. And once the ahaṁ-mama is removed;
the directioned-compassion which becomes unidirectional-compassion; becomes

multi-directional-compassion; it becomes unidirectional because of yatra ahaṁ-

mama vartatē; remove the ahaṁ -mama it becomes omni-directional. Jñāni is
advēṣṭā sarva-bhūtānām maitraḥ karuṇaḥ; therefore, we don't have to produce
compassion; remove ahaṁ and mama, it becomes universal. This is the message.
Therefore sarvasya includes not only saintly person and even in a criminal,
compassion is inherent; prāṇijātasya; jātaṁ means samūham; the entire
multitudes of living-beings, viṣṭhitaṁ is in the mūlam is equal to viśēṣēṇa sthitam;
viśēṣēṇa sthitam means naturally inherently-present; why, because tatra ēva; tatra
means in the hṙdi ēva, in the mind alone, ētat trayam vibhāvyatē; all the three are
discovered by a jñāni.
All these three values Brahman and also Brahman as the destination; that is
mōkṣa; jñāna gamyam can be translated as mōkṣa; Brahman as the destination is
renamed mōkṣa. Therefore, values, Brahman and mōkṣa all these three are in our
own heart only. They are not external.
The anvaya is; [tad] jyōtiṣām api jyōtiḥ [bhavati]. [Tad] tamasaḥ param ucyatē;
[tad] jñٌānaṁ jñٌēyaṁ jٌānagamyaṁ (ca ucyatē). [tad] sarvasya hr̥ di sarvasya
viṣṭhitaṁ.
र्िोक्तािोपसंहाराियः अर्ं श्लोकः आरभ्र्ते —
yathōktārthōpasaṁhārārthaḥ ayaṁ ślōkaḥ ārabhyatē —
So ayaṁ ślōka this following eighteenth ślōka is presented

yathōktārthōpasaṁhārārthaḥ, for the consolidation of the four topics which Lord
Kr̥ ṣṇa has concluded. In the additional ślōka that we have in the beginning of the
thirteenth chapter; Arjuna asks six questions; of them four has been concluded;
that is kṣētraṁ, kṣētrajñaḥ, jñānam and jñēyaṁ, four have been concluded and
what is left out is puruṣa and prakr̥ ti; they are going to be the repetition of kṣētra

and kṣētrajña only. Therefore, the main subject matter of vēdānta we have
completed. Anātmā, jīvātma, Paramātma; these are the three things; jīvātma
Paramātma; and anātma; Brahma sathyam when you say, here Brahman is
Paramātma; jagan mithya when we say jagat is anātma; jīvō-brahmaiva nāparaḥ
when we say jīvaḥ is jīvātma. The whole vēdānta deals with only three topics;
jīvātma, Paramātma and anātma. Lord Kr̥ ṣṇa has dealt with all the three topics
with different names; the name of jīvātma in thirteenth chapter is kṣētrajña; what
is the name of anātma in thirteenth chapter; it is kṣētraṁ; and what is the name
Paramātma in thirteenth chapter; it is jñēyaṁ. Therefore, entire vēdānta has been
summarised; therefore, Lord Kr̥ ṣṇa wants to consolidate that in the eighteenth
verse and then talk about puruṣa and prakr̥ ti. Therefore, yathōktārtha samastha
vēdānta artha upasaṁhārārthaḥ; for the consolidation and conclusion; ayaṁ
ślōkaḥ ārabhyatē; and what is that ślōka.
Verse 13.18
इनत क्षेत्रं तिा ज्ञानं ज्ञेर्ं चोक्तं समासतः ।

मद्भक्त एतनद्वज्ञार् मद्भावार्ोपपद्यते ॥गीता १३.१८ ॥
iti kṣētraṁ tathā jñānaṁ jñēyaṁ cōktaṁ samāsataḥ |

madbhakta ētadvijñāya madbhāvāyōpapadyatē ||Gītā 13.18 ||
So Iti, iti is within inverted commas, all the previous slōkās put together; up to
seventeenth verse of this chapter is referred to by the word ‘iti’. Verse 1 to 17 of
the 13th Chapter, is referred to by iti. Through these seventeen verses, kṣētraṁ,
jñānaṁ, jñēyaṁ uktaṁ. I am just giving you the gist of the ślōka. Kṣētraṁ has been
talked about; kṣētrajña Lord Kr̥ ṣṇa does not say; we have to add; jñānam and
jñēyaṁ; these four; that is jīvātma, Paramātma and anātma all these three; jīva-
jagat-Īśvara triangle has been elaborately discussed so far. But how did I talk?
samāsataḥ, briefly. The entire vēdānta is summed in seventeen verses. What is the
use of all these; [after everything is finished] what do get out of all these things?
Here Lord Kr̥ ṣṇa says ētadvijٌāya madbhāvāyōpapadyatē, by knowing this a person

becomes one with my Self. Mad-bhāvāḥ means mad-aikyāya; jīvātma-Paramātma-

aikyaṁ, which is called jīvan-mukti and vidēha-mukti; this is the phalam.
And Lord Kr̥ ṣṇa gives a note also; who can gain this knowledge; mad-bhaktāḥ; very
important adjective; only through bhakti, jñānam can be gained; without dvaita-
bhakti as a sādhana, advaita-jñānam is never never possible. That is why I gave a
talk during one Śivaratri or so; “Can I be spiritual without being religious”; many
people want to be secularly-spiritual. Is it possible, if you ask, Hinduism declares
you can never become spiritual without being religious. Without being religious,
you can become spiritual only in some other sense. If you follow it is ok; if not
leave it. Without religiosity, spirituality is not possible, because śraddha in vēdānta-
pramāṇam will come only if you know vēdānta is the teaching of Bhagavān. Then
only vēdāntasya svataprāmāṇyam, upajīvyami-prāmāṇyam status; vēdānta
scriptures are valid by themselves; they need not be validated by the modern
science nor can modern science validate it. It need not and it cannot validate; then
how does it get validated if you ask; it does not require validation because it is
svata-pramāṇam; just as sense-organs are valid by themselves; so also śāstra is
valid by itself. Pratyakṣam is svata-pramāṇam. We do not use to prove pratyakṣa;
in fact we use pratyakṣa to support science; science never wants to prove
pratyakṣam. And that is why Vyāsācārya uses the word pratyakṣam for śāstra-
pramāṇam. Throughout Brahmasūtra on several occasions for śruti- pramāṇam
Vyāsācārya uses the word pratyakṣam to show that pratyakṣam is independently
valid; śāstram is also independent valid. Pratyakṣam-pramāṇam is given by
Bhagavān; śāstram also is given by Bhagavān alone. Thus to develop śraddhā in
śāstram I should know it has come from Bhagavān. A non-religious person he has
no value on Bhagavān. He will take it as a statement by a human being who was
unemployed; unemployed-ṙisis. Therefore, with that attitude vēdānta can
maximum become as somebody said it is wonderful-hypothesis. That is the
maximum he will accept. He will never accept it as pramāṇam; pramāṇya-buddhi
requires Īśvara-bhaktiḥ; yasya dēvē para bhaktiḥ, yathā dēvē tathā gurau,

tasyaitē kathita hyarthaḥ, prakāśantē mahātmanaḥ...[ [śvētāśvatarōpaniṣat

mantra six.23]; without Īśvara-bhakti and guru-bhakti, śāstram cannot do what it
has to do. It will become an academic study; it will not touch the heart. Anyway I
got lost in the topic, all these are relevant because of one word; for that I explained
all these; mad-bhaktāḥ. We will go to the bhāṣyam.
इनत एवं क्षेत्रं महाभूतादद धृत्र्न्तं तिा ज्ञानम् अमाननत्वादद तत्त्वज्ञानाियदियनपर्यन्तं ज्ञेर्ं च ‘ज्ञेयं यत ् तत ्’ (भ. गी. १३ ।
१२) इत्र्ादद ‘तमसः परमुच्यते’ (भ. गी. १३ । १७) इत्र्ेवमन्तम् उक्तं समासतः सङ् क्षेपतः ।
iti ēvaṁ kṣētraṁ mahābhūtādi dhr̥tyanta ṁ tathā jñٌānam amānitvādi

tattvajñānārthadarśanaparyantaṁ
ٌ jñēyaṁ
ٌ ca ‘jñēyaṁ
ٌ yat tat’ (bha. gī. thirteen | 12)
ityādi ‘tamasaḥ paramucyatē’ (bha. gī. thirteen | seventeen) ityēvamantam uktaṁ
samāsataḥ saṅkṣēpataḥ |
Iti is in the mūlam; is equal to ēvaṁ; in this manner; kṣētraṁ; kṣētraṁ has been
talked about before; from mahābhūtādi dhr̥tyantaṁ; so

इद्धन्िर्ाभण दिैकं च पचच चेद्धन्िर्गोचराः ॥ १३-५॥
mahābhūtānyahaṅkārō buddhiravyaktamēva ca |
indriyāṇi daśaikaṁ ca pañca cēndriyagōcarāḥ || 13-5||

एतत्क्षेत्रं समासेन सनवकारमुदाहृतम् ॥ १३-६॥
ētatkṣētraṁ samāsēna savikāramudāhr̥tam || 13-6||
Thirteenth chapter, verses 5 and 6 talk about kṣētraṁ; Mahābhūtāni dhr̥ tyantaṁ;
and when he says dhr̥ ti-antaṁ, up to dhṙtiḥ what does he refer to. When you have
to study bhāṣyam well, we have to look into all these. Look at verse No.6 first line
icchā dvēṣaḥ sukhaṁ duḥkhaṁ saṅghātaścētanā dhr̥ ti ḥ; mahābhūtāni, where

does it come, in the 5th verse, then in the sixth verse first line you have to see [you
should not see the 2nd line] last word is dhr̥ tiḥ; up to dhṙtiḥ; Mahābhūtādi

[bahuvr̥ hi dh ṙti antaṁ] is kṣētraṁ. Then tathā jñānam; jñānam means what;
values, from where to where; also you have to go back; amānitvādi [verse no.7], up
to tattva-jٌñānārtha-darśana paryantaṁ [verse No.11, first line]; that is jñānam;
then jñēyaṁ is ‘jٌñēyaṁ yat tat’ ityādi; and ‘tamasaḥ paramucyatē’ (bha. gī. 13| 17);
Śaṅkarācārya takes up to first line, whereas you can include the second line also.
Ityēvamantam uktaṁ samāsataḥ; samāsataḥ is in the mūlam is equal to
saṅkṣēpataḥ, briefly.
एतावान् सवयः नह वेदाियः गीताियश्च उपसंहृत्र् उक्तः । अत्स्मन् सम्र्ग्ज्दियने कः अचधनिर्ते इनत उचर्ते — मद्भक्तः मनर् ईश्वरे
सवयज्ञे परमगुरौ वासुदेवे समर्पंतसवायत्मभावः, र्त् पश्र्नत िृणोनत स्पृिनत वा ‘सवयमेव भगवान् वासुदेवः’ इत्र्ेवंग्रहानवष्टबुद्धिः
मद्भक्तः
ētāvān sarvaḥ hi vēdārthaḥ gītārthaśca upasaṁhr̥tya uktaḥ | asmin samyagdarśanē

kaḥ adhikriyatē iti ucyatē — madbhaktaḥ mayi īśvarē sarvajñē paramagurau
vāsudēvē samarpitasarvātmabhāvaḥ, yat paśyati śr̥ ṇōti spr̥śati vā ‘sarvamēva
bhagavān vāsudēvaḥ’ ityēvaṁgrahāviṣṭabuddhiḥ madbhaktaḥ
Now Śaṅkarācārya adds a note which is not in the ślōka; he says kṣētrajñaḥ
kṣētraṁ and jñēyaṁ; these three cover the entire vēdānta-śāstram. Ētāvān these
three topics, especially values are also included; but even without that the three
topics are jīvātma, Paramātma, anātma and normally called as jīva-jagat-Īśvara,
but I use the word jīvātma, Paramātma, and anātmā. Ētāvān ēva, these three alone
sarvaḥ hi vēdārthaḥ, this is the essence of vēdaḥ. If you want to make a small
distinction of the four topics, the three topics belong to vēda-anta; they are
kṣētrajña, kṣētraṁ and jñēyaṁ. They belong to vēdānta. Then jñānam, the
amānitvādi values belong to vēda-pūrva; because by following the vēda-pūrva
alone, we have to build up all these values. Vēda-pūrva consists of karma-yōga;
vēda-pūrva is equal to religious life is equal to karma-yōga plus upāsana yōga; that
will give me amānitvādi guṇās and once I gain them, I can come to vēdānta where
jīvātma, Paramātma and anātma are talked about. Vēdārthaḥ and gītārthaḥ ca
because whatever be the essence of vēda; is the essence of Bhagavad Gīta also.

Upasaṁhr̥ tya ukta ḥ Upasaṁhr̥ tya means consolidating; winding up; it has been
talked about.
And just an aside note, while starting vēdānta we will have this triangle, jīvātma
Paramātma and anātma; but while concluding vēdānta, you should not have these
three; we start with triangle; we should never end with triangle; these three must
be based into ēkātma [therefore only I used ātma]; jīva-adjective; should be
removed; parama-adjective should be removed; and in anātmā, ‘an’ adjective
should be removed; all these three adjectives, belong to the nāma and rūpa. Jīva-
adjective is the because of raja-pradhāna prakr̥ ti, parama-adjective is because of
satva-pradhāna prakr̥ tiḥ and ‘an’-adjective is tama-pradhāna prakr̥ ti; three types
of prakr̥ ti divide one Ātma into three; tva-ghaṭita-ghaṭanā-paṭīyasī māyā; there is a

pañcakam called māya pañcakam.
ननरुपमननत्र्ननरंिकेऽप्र्खडिे
मनर् चचनत सवयनवकपपनाददिून्र्े ।
घटर्नत जगदीिजीवभेदं
त्वघदटतघटनापटीर्सी मार्ा ॥ मार्ापचचकम् १॥
nirupamanityaniraṁśakē:'pyakhaṇḍē
mayi citi sarvavikalpanādiśūnyē |
ghaṭayati jagadīśajīvabhēdaṁ
tvaghaṭitaghaṭanāpaṭīyasī māyā || māyāpañcakam 1||
In that first slōka above tells akhaṇḍē caitanya is ēkaḥ only; māya with these three
guṇās divide ēkātma into jīvātma, raja-pradhāna; Paramātma, sattva-pradhāna
and anātma tama-pradhāna. Negate māya; falsify māya; all these three will be
collapsed into ēka-Ātma and that is called samyak-darśanaṁ or the right
knowledge.
Now Śaṅkarācārya introduces the second line. Asmin samyag-darśanē; to gain this
advaita jñānam, viṣaya-saptami; with regard to this knowledge, kaḥ adhikriyatē,
who is qualified; who is competent; kaḥ adhikriyatē iti ucyatē; in vēdāntic-language

we say sādhana catuṣṭaya sampattiḥ; and in Gīta-language we say Īśvara-bhaktiḥ.
That means bhakti and sādhana-catuṣṭaya-saṁpatti we are equating because

bhakti will give sādhana-catuṣṭaya-saṁpatti in due course; we will start with ārtha-
bhakti; we will gradually go to arthārthī-bhakti and unknowingly it will get
converted into, can you fill up; jijñāsu-bhakti. Bhagavān will give the qualification in
time. That is said here. Mad-bhaktāḥ, whoever is my devotee; and what type of
devotee; I have talked about it before; we have to start with ēka-rūpa Īśvara-
bhakti; from that we have to graduate to Viśva-rūpa-Īśvara-bhakti; that will take
one to arupa-advaita-bhaktiḥ. Here Śaṅkarācārya defines mad-bhaktāḥ as Viśva-
rūpa bhaktāḥ because in the 12th chapter and 11th chapter Viśva-rūpa-bhakti has
been highlighted. Eka rūpa Īśvara to arupa-Īśvara we cannot directly go; therefore,
the one who is at the level of iṣṭa dēvatā and take him to Viśva-rūpa. That is what is
said here. Mayi īśvarē in Me the Īśvara, the jagatkāraṇam Brahma, sarvajñē, who is
nimitta-upādāna-kāraṇam; omniscient; paramagurau who is the ādhi-guru; if in
Ādhi-guru no immediately, what bhakti will be there in the immediate guru.
Therefore, parama gurau, ādhigurau and Vāsudēvē who is Vāsudēvaḥ;

Śaṅkarācārya uses the word Vāsudēvaḥ based on the 7th chapter, 19th verse
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।

वासुदेवः सवयचमनत स महात्मा सुुलयभः ॥ ७-१९॥
bahūnāṁ janmanāmantē jñānavānmāṁ prapadyatē |

vāsudēvaḥ sarvamiti sa mahātmā sudurlabhaḥ || 7-19||
After several janmas a person becomes a jñāni; and what is the jñānam,
Vāsudēvaḥ sarvaṁ; that he is connecting here; so Vāsudēvaḥ samarpita-sarvātma-
bhāvaḥ; you look upon Bhagavān as sarva Ātma. Sarvātma means his essential
nature, intrinsic-nature of the entire creation. And how will the sarvatma bhāva
come; we should know the logic; only when you know Bhagavān is upādāna-
kāraṇam of the creation; then alone you can understand kāraṇam alone lends
existence to all the kāryams; therefore, wherever kāryam is there; kāraṇam will be

there; thūnilum iruppār and thuruṁbilum iruppār; how will He be; I have told you
many times before, இருப் ோை இருப் ோர், he will be there as the very existence of
the entire creation; that is called sarvātma iti bhāvaḥ.
Who is sarvātma? He is Vāsudēvaḥ, why karanatvad, bahuvr̥ hi. Samarpitaḥ
sarvātma bhāvaḥ; ēna saḥ, such a devotee, and that itself is explained; yat paśyati
śr̥ ṇōti spr̥ śati vā ‘sarvam Bhagavān ēva {whatever I see, whatever I hear, whatever
I touch [தீயனுள் விரனை னவத்தோர் - kept his finer inside the fire - Bharati]
therefore even if I just touch the fire , and feel the heat ; I feel Kr̥ ṣṇā; sarvam Kr̥ ṣṇā
mayam} sarvam ēva Bhagavān Vāsudēvaḥ; from ‘yat to Vāsudēvaḥ’ in inverted
commas, iti ēvaṁ graha āviṣṭabuddhiḥ [powerful expression]. Sarvaṁ ēva
Bhagavān vasudevah ityēvaṁgrahāviṣṭabuddhiḥ madbhaktaḥ; a very powerful
expression; this understanding should be like a grahah. One is such a concept;
such a grasping; such an idea; the word grah means a ghost which possesses
people. Ghost is also called graham; and this understanding must be like a ghost;
this devotee must be possessed by such an understanding like being possessed by
a ghost in the positive tense; not in the negative sense; Just as a person possessed
behaves governed by that; similarly, all the behaviour must be based on this
possession. Ēvaṁ grahēṇa āviṣṭābuddhiḥ yasya; that is all such a great bhaktās,
whenever they see anything wonderful in creation; immediately they shed tears of
devotion and poem comes out of them because anything beautiful is vibhūti yōgaḥ
only. They need not stand in Tiruppati seven hours queue; because we have to do
that because we see Bhagavān only in a particular vigraḥ; that too not in the local
Venkatachalapati; go there stand for 7 hours then only Bhagavān darśanaṁ, for
how much time, between two jaragandis; we have to see; a Viśva-rūpa-bhakta
does not have to stand in queue because [ ோக்கும் இடமமல்ைோம்; நீக்ை மற ]; he
sees Bhagavān anywhere and everywhere. Wonderful slōkās are there even in
Tamil. எங்கும் நினறந்த ம ோருள் they say isn’t. Therefore he has got that. But he
does not have one knowledge. He is still a sādhaka because he says everything is

Bhagavān; that is not enough; that means it has stopped with viśiṣtadvaitam; later
I should also add everything is myself; if I can make both the statements without
reservation, I am advaita-bhakta. What is the difference between viśiṣtādvaita-
bhakta and advaita-bhakta; both viśiṣtādvaita and advaita-bhakta will say
everything is Bhagavān. Viśiṣtādvaita-bhakta will say that and put a full-stop.
Whereas, advaita-bhakta can make another statement also; without any
reservation; what is that; that everything is myself. Aham annam, ahaṁ annādaḥ
ahaṁ ślōka kṙd; ahaṁ ēva idaṁ sarvaṁ. Here madbhaktaḥ refers to viśiṣṭādvaita
bhaktāḥ only. He has to travel one more step. And that is going to be said in the
next paragraph. So ‘sarvamēva Bhagavān vāsudēvaḥ’ ityēvaṁgrahāviṣṭabuddhiḥ
madbhaktaḥ is viśiṣṭādvaita bhaktāḥ. What is he doing; going to the next step.
स एतत् र्िोक्तं सम्र्ग्ज्दियनं नवज्ञार्, मद्भावार् मम भावः मद्भावः परमात्मभावः तस्मै मद्भावार् उपपद्यते मोक्षं गचछनत ॥ १८ ॥
sa ētat yathōktaṁ samyagdarśanaṁ vijñāya, madbhāvāya mama bhāvaḥ

madbhāvaḥ paramātmabhāvaḥ tasmai madbhāvāya upapadyatē mōkṣaṁ gacchati
|| 18 ||
Saḥ that viśiṣtādvaita-bhaktaḥ who can say Bhagavān is everything; only he can
say that; sa ētat vijñāya; after studying the mahā-vākyam of the thirteenth chapter;
what is the mahā-vākya ślōka 2; [have you forgotten - 18 classes we did bhāṣyam,
at least remember the slōka number]

क्षेत्रक्षेत्रज्ञर्ोज्ञायनं र्िज्ज्ञानं मतं मम ॥ गीता १३-३॥
kṣētrakṣētrajñayōrjñānaṁ yattajjñānaṁ mataṁ mama ||Gīta 13-3||
After mahā-vākya jñānaṁ; so samyak-darśanaṁ means advaita-darśanaṁ, vijñāya

is in the mūlam; is equal to prāpya that means what; he can say Bhagavān is
everything; since he has understood Bhagavān and me (jīva] are essentially the
same; he can also say I am everything. Iti vijñāya; madbhāvāya; madbhāvaṁ

means Paramātma-bhāvāya [tatpuruṣa samasaḥ, after madbhavaya you have to
put a hypen – [mama bhāvaḥ madbhāvāḥ; ṣaṣṭhī tatpuruṣaḥ]; is equal to
paramātmabhāvah. Why does Śaṅkarācārya write that? Everything Śaṅkarācārya

writes very deliberately. Otherwise it will become Lord Kr̥ ṣṇa bhāvaḥ; when Kr̥ ṣṇā
says that he will become one with me, what is the meaning of me; does it mean the
finite Kr̥ ṣṇa-śarīram; which has got a date of birth and the date of disappearance;
whenever Lord Kr̥ ṣṇa uses I, it may mean ēka-rūpa-Īśvara, or anēka-rūpa Īśvara or
arūpa-Īśvara; therefore, Lord Kr̥ ṣṇa’s first-person-singular we should never take
for granted; we should ask the question, of the three, which one He means.
Śaṅkarācārya says He does not refer to ēka-rūpa, He does not refer anēka-rūpa;
He refers to arūpa-aikyaṁ. Paramātma-bhāvaḥ is advaita-bhāvaḥ - (again another
dash) tasmai madbhāvāya for that absolute aikyaṁ, upapadyatē, he becomes fit;
in short what; upapadyatē is equal to mōkṣaṁ gacchati; he attains jīvan-mukti and
vidēha-mukti. That means what; viśiṣṭādvaitam prepares for mōkṣa; viśiṣṭādvaitam
itself is disturbing news; viśiṣṭādvaitam itself does not give mōkṣa; but it is
required for nirviśēṣa-advaitam. And what is the difference between the two;
viśiṣṭādvaitam I can only say Bhagavān-is-everything. Only in advaitam I can say I-
am-everything. And still I say I-am-everything; my apūrṇatvaṁ will not go away as
long as I am apurnah, I will be saṁsāri even if Bhagavān is pūrṇaḥ. Bhagavān’s

pūrṇatvam what; Bhagavān’s pūrṇatvaṁ will not remove my apūrṇatvaṁ. In
jñānam only I can chant pūrṇamadaḥ with total conviction.
The anvaya is; iti kṣētraṁ tathā jٌānaṁ jٌēyaṁ ca samāsataḥ uktam. Etad vijñāya
madbhakta madbhāvā upapadyatē.

413 Verses 13.18 and 13.19
स एतत् र्िोक्तं सम्र्ग्ज्दियनं नवज्ञार्, मद्भावार् मम भावः मद्भावः परमात्मभावः तस्मै मद्भावार् उपपद्यते मोक्षं गचछनत ॥ १८ ॥
sa ētat yathōktaṁ samyagdarśanaṁ vijñāya, madbhāvāya mama bhāvaḥ

madbhāvaḥ paramātmabhāvaḥ tasmai madbhāvāya upapadyatē mōkṣaṁ gacchati
|| 18 ||
In this 18th verse, Lord Kr̥ ṣṇā consolidated the four topics which he had completed
in the previous part of this Chapter, and those 4 topics are kṣētraṁ, kṣētrajñaḥ;
jñānam and jñēyaṁ. And Śaṅkarācārya said that these four topics cover the entire
śāstram, because kṣētrajñaḥ refers to jīvātma; jñēyaṁ refers to paramātma; and
kṣētraṁ refers to anātmā. The truth of jīvātma, paramātma and anātma has been
given as one ātma.
And the qualifications required for this knowledge also have been given in the five
verses, amānitvaṁ; adambitvam, etc. Therefore Kr̥ ṣṇā points out that if a person
gains this knowledge, he will attain liberation. And then he used the word
madbhaktāḥ, My devotee, and Śaṅkarācārya pointed out viśva-rūpa-bhaktāḥ; and
we should also add jijñāsu-bhaktāḥ. So viśva-rūpa-bhaktāḥ and jijñāsu-bhaktāḥ
gaining this knowledge, will attain liberation.
With this the bhāṣyam part is over; I will give you the anvaya of this slōka.
The anvaya is; iti kṣētraṁ tathā jñٌānaṁ jñٌēyaṁ ca samāsataḥ uktam. Ētad vijñāya
madbhakta madbhāvāḥ upapadyatē.

तत्र सप्तमे ईश्वरस्र् द्वे प्रकृती उपन्र्स्ते, परापरे क्षेत्रक्षेत्रज्ञलक्षणे; ‘एतद्योनीतन भूतातन’ (भ. गी. ७ । ६) इनत च उक्तम् ।
क्षेत्रक्षेत्रज्ञप्रकृनतद्वर्र्ोननत्वं किं भूतानाचमनत अर्मियः अधुना उचर्ते —
tatra saptamē īśvarasya dvē prakr̥tī upanyastē , parāparē kṣētrakṣētrajñalakṣaṇē;

‘ētadyōnīni bhūtāni’ (bha. gī. 7 | 6) iti ca uktam |
kṣētrakṣētrajñaprakr̥tidvayayōnitvaṁ kathaṁ bhūtānāmiti ayamarthaḥ adhunā
ucyatē —
Now Lord Kr̥ ṣṇa enters into the last two topics of this chapter namely prakr̥ ti and
puruṣaḥ. And Śaṅkarācārya points out that this has already been discussed in the
7th chapter; only the name used is slightly different. There they talked about parā-
prakr̥ ti and aparā prakr̥ ti; parā-prakr̥ ti is Consciousness and aparā-prakr̥ ti is
matter. Whereas in this chapter Consciousness is called puruṣaḥ and matter is
called prakr̥ ti. Therefore, if you have to connect; 7th and 13th, parā-prakr̥ ti is equal
to puruṣaḥ; is equal to consciousness. Parā-prakr̥ ti is equal to puru ṣa is equal to
Consciousness. Aparā-prakr̥ ti is equal to prakr̥ ti is equal to matter. Therefore,
whether you remember the Sānskrīt words properly or not; remember,
Consciousness and matter mixture is being talked about here; and this mixture
alone is called Īśvara; and from the Īśvara alone the entire universe has evolved.
That is going to be the topic to be discussed here.
Now Śaṅkarācārya reminds: tatra saptamē īśvarasya dvē prakr̥ tī upanyastē , sapta
prathamā mē means in the 7th chapter ; īśvarasya dvē prakr̥ tī , two natures of
Īśvara; upanyastē, were talked about. [Sānskrīt students prakr̥ ti is stri -liṅgam dvi-
vacanam. Prakr̥ tisca, prakr̥ tisca, prakr̥ ti, and upanyastē is also ākarantāḥ stri-liṅgaḥ
prathamā dvi-vacanam]. What were they called parāparē; they were called parā-
prakr̥ ti and aparā prakr̥ ti; and they are none other than kṣētraṁ and kṣētrajñaḥ.
Which one is kṣētraṁ; aparā-prakr̥ ti is k ṣētraṁ; parā-prakr̥ ti is kṣētrajñaḥ;
“ētadyōnīni bhūtāni” (bha. gī. 7 | 6) iti ca;
एतद्योनीनन भूतानन सवायणीत्र्ुपधारर् ।

अहं कृत्स्नस्र् जगतः प्रभवः प्रलर्स्तिा ॥ ७-६॥
ētadyōnīni bhūtāni sarvāṇītyupadhāraya |

ahaṁ kr̥tsnasya jagataḥ prabhavaḥ pralayastathā || 7-6||
Bhūtāni ētad yōnīni means the entire creation is born out of Consciousness and
matter only. Iti ca uktaṁ; and that is going to be elaborated kṣētra kṣētrajña
prakr̥ ti-dvaya yōnitvaṁ kathaṁ bhūtānam. How do we say that the entire universe
is born out of Consciousness and matter? Kathaṁ means what; how do we say the
entire universe is product of the mixture of Consciousness and matter. In short,
what is the contribution of Consciousness with regard to the world; and what is
contribution of matter. Kathaṁ bhūtānāmiti prakr̥ ti dvayam ēva yōnitvam;
bahuvṙhi; prakr̥ ti dvayam ēva yōniḥ ēṣām bhūtānam tasya bhāvaḥ iti ayam arthaḥ;
this particular message or teaching adhunā ucyatē, is given here.
Verse 13.19
प्रकृकतं पुरुिं चैव नवद्ध्यनादी उभावनप ।

नवकारांश्च गुणांश्चैव नवद्धि प्रकृनतसम्भवान् ॥ गीता १३.१९ ॥
prakr̥tiṁ puruṣaṁ caiva viddhyanādī ubhāvapi |

vikārāṁśca guṇāṁścaiva viddhi prakr̥tisambhavān || Gītā 13.19 ||
I will give you the gist of the verse. It is very similar to the 7th chapter; if you
remember 7th chapter, it is very easy only. Lord Kr̥ ṣṇa says Consciousness is also
beginningless; matter is also beginningless. That matter is beginningless; modern
science itself tells that; therefore, we have no problem; matter can never be
created or destroyed; therefore, no problem. With regard to Consciousness alone
they have confusion; and our śāstra says Consciousness is also beginningless and
endless. And since Consciousness is also beginningless, matter is also
beginningless; this mixture is also beginningless, and this mixture alone is called
Īśvara. Therefore, Īśvara is beginningless. In fact, you need not tell also because

Īśvara is not a third entity; but the mixture of the two is Īśvara therefore, Īśvara is
anādi.
And then Lord Kr̥ ṣṇa says from this mixture called Īśvara alone; the entire creation
has come to manifestation; we cannot use the word creation because nothing is
created. Therefore, the word creation is a wrong-word; and similarly, we cannot
use the word origination also because nothing has originated. Therefore, creation is
also wrong-word; origination is also a wrong-word. Then what is the right-word.
You have to say manifestation; or even the word evolution is ok. The creation, or the
universe has evolved-out-of, manifested-out-of the mixture of Consciousness and
matter only. And the word evolution is very much similar to the evolution-theory of
modern science only but the main difference is two-fold. The evolution of modern
science does not talk about the law-of-karma. Once you include the law-of-karma;
and say the world has evolved, based on the law-of-karma, and then it is vēdānta.
World has evolved at-random is the modern science. World has evolved based on
law-of-karma, it is vēdānta. This is one major difference; law-of-karma you have to
introduce.
And the second main difference is world has evolved purely out-of-matter is
modern science; we have to say world has evolved out of matter blessed-by,
pervaded-by, inhered-by, the caitanya-tattvam also; add the caitanyam and law-of-
karma, evolution theory perfectly ok. That evolution alone Lord Kr̥ ṣṇa is going to
talk about here. And that is said in the second line of the ślōka; vikārāṁśca
guṇāṁścaiva; all the products as well as all the experiences have evolved out of
this mixture alone, according to the law of karma. So all the products as well as all
the experiences have evolved out of this mixture alone; according to the law-of-
karma. This is the essence of this ślōka and now we will go to the bhāṣyaṁ.
प्रकृकतं पुरुिं चैव ईश्वरस्र् प्रकृती तौ प्रकृनतपुरुिौ उभावनप अनादी नवद्धि, न नवद्यते आददः र्र्ोः तौ अनादी ।
prakr̥tiṁ puruṣaṁ caiva īśvarasya prakr̥tī tau prakr̥tipuruṣau ubhāvapi anādī viddhi,
na vidyatē ādiḥ yayōḥ tau anādī |

Prakr̥ tiṁ puruṣaṁ caiva is in the mūlam is equal to īśvarasya-prakr̥ tī; here
Śaṅkarācārya connects to the 7th chapter, īśvarasya-prakr̥ tī means parā-prakr̥ ti
and aparā-prakr̥ ti of the 7th chapter. Prakr̥ ti is dvivacanam . Thus Consciousness
and matter mixture tau prakr̥ ti -puruṣau this mixture is called prakr̥ ti and puruṣaḥ
in the thirteenth chapter. Ubhāu api; so here prakr̥ tiṁ puruṣaṁ ca ēva is equal to
īśvarasya-prakr̥ tī. Then after prakr̥ ti, we can put a full stop. That is the word-
meaning. The next sentence is tau prakr̥ tipuruṣau ubhāvapi; both Consciousness
and matter; anādi viddhi, understand to be anādi; or beginningless.
And what is anādi; Śaṅkarācārya is discussing a grammar point here. The word
anādi can be taken as tat-puruṣa-samāsaḥ as well as bahuvr̥ hi-samāsa;
Śaṅkarācārya says it should be taken as bahuvr̥ hi-samāsa; and that is na vidyatē

ādiḥ yayōḥ tau anādī; that which does not have beginning is called anādi. That
which does not have beginning is called anādī. In simple English both are
beginningless. Iti viddhi; and there is going to be a grammar discussion later
whether it should be tat-puruṣaḥ or bahuvr̥ hi. These are the portions grammar
knowledge will be useful; does not matter we will see the details later. It is going to
come in the bhāṣyaṁ itself.
ननत्र्ेश्वरत्वात्, ईश्वरस्र् तत्प्रकृत्र्ोरनप र्ुक्तं ननत्र्त्वेन भनवतुम् । प्रकृनतद्वर्वत्त्वमेव नह ईश्वरस्र् ईश्वरत्वम् ।
Nityēśvaratvāt, īśvarasya tatprakr̥tyōrapi yukta ṁ nityatvēna bhavitum |

prakr̥tidvayavattvamēva hi īśvarasya īśvaratvam |
Śaṅkarācārya adds a note here; nityēśvaratvāt, since Īśvara is nityaṁ, eternal,

Īśvarasya tat prakr̥ tyōḥ api [Sānskrīt students should put a comma after
nityēśvaratvāt, you should not read nityēśvaratvāt Īśvarasya - you should leave a
gap]; because of the eternal nature of Īśvara, Īśvarasya, for the Īśvara, and tat
tatprakr̥ tyōr api, as far two components of Īśvara, for both Īśvara as well as its two
component viz; puruṣaḥ and prakr̥ ti; nityatvēna bhavitum uktaṁ; they have to be
nityaṁ. So here Śaṅkarācārya struggles to convey an idea; the significance of this

we will come to know later only. Three words are there; puruṣaḥ, prakr̥ ti and
Īśvara. Now the debate is whether these three words refer to three different
entities or two entities only. What are the three words: puruṣaḥ, prakr̥ ti and Īśvara.
Do these three words refer to three distinct entities or do they refer to only two
entities? And Śaṅkarācārya wants to say that there are no three entities; only two
entities are there; puruṣaḥ and prakr̥ ti; Īśvara is not a third entity; but Īśvara is the
name of this pair only. Suppose I use husband, wife, couple; [are you
understanding] now you should not imagine husband one; wife is one, couple is
one; it is not; husband is one; wife is one; the word couple is not another entity; it
is the name of the mixture of husband and wife. Similarly, puruṣaḥ is one; prakr̥ ti is
one and Īśvara is not the third entity; but Īśvara is the name of the mixture of
puruṣaḥ and prakr̥ ti. This is Śaṅkarācārya’s presentation. Whereas later, another
group of people will say that they are three different entities. This is going to be
the debate and according to another group puruṣaḥ refers to jīvātma; prakr̥ ti
refers to anātma or body; and Īśvara refers to Paramātma; so how many things
are there; they say three things are there. Puruṣaḥ, prakr̥ ti and Īśvara are three
different entities and they are not two. Therefore, Śaṅkarācārya has to establish,
there are no three entities but they are only two; for that Śaṅkarācārya gives an
introduction; prakr̥ ti-dvayavattvam-ēva hi īśvarasya īśvaratvam; Īśvara is not a
third entity controlling puruṣaḥ and prakr̥ ti. Īśvara is not a third entity controlling
puruṣaḥ and prakr̥ ti. whereas, Īśvara is the name of puruṣaḥ and prakr̥ ti mixture
only. Therefore, he says prakr̥ ti-dvayavatvam-ēva īśvarasya īśvaratvam.
र्ाभ्र्ां प्रकृनतभ्र्ाम् ईश्वरः जगुत्पशिच्स्िनतप्रलर्हेतुः, ते द्वे अनादी सत्र्ौ संसारस्र् कारणम् ॥
yābhyāṁ prakr̥tibhyām īśvaraḥ jagadutpattisthitipralayahētuḥ, tē dvē anādī satyau

saṁsārasya kāraṇam ||
So īśvaraḥ jagad-utpatti-sthiti-praḷaya-hētuḥ, Īśvara becomes the cause of sr̥ ṣṭi
sthiti and praḷayam of the entire universe. And what type of Īśvara? Yābhyāṁ
prakr̥ tibhyām, being endowed with two-fold-prakr̥ ti; that is endowed with

Consciousness and matter. Īśvara endowed with two components of

Consciousness and matter; not third entity; the combination of these two is called
Īśvara. Īśvara endowed with two components of consciousness and matter, Īśvara
becomes the jagad kāraṇam and such a jagad kāraṇa Īśvara who is endowed with
these two components and those two components are anādi. Tē dvē; those two
components, because of which components Bhagavān becomes jagat-kāraṇam;
they are anādī satyau; beginningless, saṁsārasya kāraṇam bhavati. This mixture
becomes kāraṇam. Therefore puruṣaḥ is kāraṇam or prakr̥ ti is kāraṇam if you ask,
both together alone is kāraṇam; there is no other kāraṇam, other than these two.
This is the message.

414 Verse 13.19
Page 331, verse 19 bhāṣyam 2nd paragraph
ननत्र्ेश्वरत्वात् ईश्वरस्र् तत्प्रकृत्र्ोरनप र्ुक्तं ननत्र्त्वेन भनवतुम् । प्रकृनतद्वर्वत्त्वमेव नह ईश्वरस्र् ईश्वरत्वम् । र्ाभ्र्ां प्रकृनतभ्र्ाम्
ईश्वरः जगुत्पशिच्स्िनतप्रलर्हेतुः, ते द्वे अनादी सत्र्ौ संसारस्र् कारणम् ॥
nityēśvaratvāt īśvarasya tatprakr̥tyōrapi yukta ṁ nityatvēna bhavitum |

prakr̥tidvayavattvamēva hi īśvarasya īśvaratvam | yābhyāṁ prakr̥tibhyām īśvara ḥ
jagadutpattisthitipralayahētuḥ, tē dvē anādī satyau saṁsārasya kāraṇam ||
In this thirteenth chapter, Lord Kr̥ ṣṇa has come to the final-pair of the topic in the
form of puruṣaḥ and prakr̥ ti. Even though the same-pair has been already
discussed, in the form of kṣētra and kṣētrajña; there it was discussed at the vyaṣṭi
level but here we are discussing from the samaṣṭi level. Lord Kr̥ ṣṇa pointed out the
puruṣaḥ, which is of the nature of Consciousness and prakr̥ ti, which is of the
nature of inertness; Consciousness and matter, both of them are beginningless;
and both of them-together are the cause of the entire-universe. Purusah by itself
cannot be the cause of anything; prakr̥ ti by itself cannot be the cause anything;
both of them get the causal status because of the other only. This we have to
carefully note; Brahman does not depend upon māya for its existence; Brahman
does not depend upon māya for its existence; māya depends upon Brahman for its
existence; based on that Brahman is said to be sathyam and māya is said to be
mithya, why, because Brahman is independent therefore, it is sathyam and māya is
dependant, therefore, it is mithya. This is an aside note, not required for this slōka.
But we should note that whenever we say Brahman is independent, Brahman is
independent only with regard to existence. Brahman is independent with regard to
existence, but when the question of creation comes, Brahman is never
independent; Brahman is very much dependant on māya. Therefore, in the context

of creation, both of them are mutually-dependant. In the case of existence, they

are not mutually-dependant. Brahman does not depend; māya alone depends.
Therefore, with regard to existence, there is one-sided-dependence. With regard to
causality there is mutual-dependence. With regard to existence, dependence is
one-sided; whereas with regard to causality, there is mutual-dependence;
therefore, Lord Kr̥ ṣṇa says puruṣaḥ and prakr̥ ti; Brahman and māya are mutually-
depending on each other, the cause of the universe. And they are cause alright;
but they are never effects or products. This also we have to note, because, in the
world, normally our experience is whatever is a cause, happens to be an effect
also. Pr̥ thivī earth is the cause of ōsadayah; pr̥ thivya ōsadayah; earth is the cause
with regard to the ocean, but earth is an effect from the standpoint of jalaṁ. Jalaṁ
is kāraṇam with regard to pr̥ thivī and jalam is kāryam with regard to , can you fill
up the blank; Agni. Similarly, our parents are kāraṇam from our own stand-point
but they themselves are kāryam from the standpoint of their kāraṇam. Thus
generally everything is both kāraṇam and kāryam; whereas, Brahman and māya
puruṣaḥ and prakr̥ ti are kēvala kāraṇam; never a kāryam. And since they are never
a kāryam they don't have beginning at all; therefore, anādi ubhāvapi; both
Brahman and māya are beginningless; they being non-product; causeless-cause
they are. And to indicate they are causeless-cause; we use the expression they are
absolute-kāraṇam; not relative-kāraṇam.
And having mentioned that Śaṅkarācārya adds a note which is not there in the
ślōka. He adds a very important note and that note is what: puruṣaḥ and prakr̥ ti
mixture alone is called Īśvara. Puruṣaḥ and prakr̥ ti mixture alone is called Īśvara .
Therefore, Īśvara is the name of a couple; not an individual. Īśvara is the name of a
couple; who includes Brahman and māya; puruṣaḥ and prakr̥ ti; puruṣaḥ minus
prakr̥ ti cannot be Īśvara; prakr̥ ti minus puruṣaḥ cannot be Īśvara; Īśvara status
also is for the mixture; individual-member cannot hold Īśvara-status. Therefore
Brahman does not have īśvaratvam also minus Mrs Brahman named as māya.
Therefore, Śaṅkarācārya adds these two paragraphs which we were seeing long

before. [three classes we had to lose]. Nitya īśvaratvāt means Īśvara-nityatvāt

because of eternity of Īśvara, tat prakr̥ tyōḥ api, the two ingredients of Īśvara also
must be nityaṁ. And when we say nityaṁ, we have to carefully note that nityaṁ is
from vyavahārika dr̥ ṣṭyā; so puruṣaḥ’s nityatvaṁ is absolute; māya’s nityatvaṁ is
only from vyavahārika-dr̥ ṣṭyā; pāramārthika-dr̥ ṣṭyā māya will be negated later.
Therefore, nityatvam must be carefully understood. So tat-prakr̥ tyōḥ-api the
Īśvara’s two components, prakr̥ tyōḥ means components, and what are they;
puruṣaḥ and prakr̥ ti; nityatvēna bhavitum yuktaṁ, both of them are vyavahārika-
dr̥ ṣṭyā nityatvaṁ.
If both of them are nityaṁ pāramārthika-dr̥ ṣṭyā what will happen? Then we will
end up in Madvacārya’s dvaitaṁ, showing the sign of two. Therefore,
pāramārthika-dr̥ ṣṭyā both are nityaṁ we should not say; vyavahārika-dr̥ ṣṭyā
nityatvēna bhavitum uktaṁ. Not only that, only when both of them are nityaṁ,
Īśvara will be nityaḥ. Only if both of them are nityaṁ, eternal, Īśvara can be
eternal. If only one of them is not eternal, Īśvara cannot be eternal. Therefore, he
says prakr̥ ti -dvayavattvam-ēva, being endowed with these two eternal-principles
only, prakr̥ ti dvayam, what should you translate; puruṣaḥ and prakr̥ ti.
Śaṅkarācārya is mischievous; he is using the word prakr̥ ti-dvaya, keeping the 7th
chapter in mind parā-aparā-prakr̥ ti. In this chapter, prakr̥ ti-dvayam should be
translated as puruṣaḥ-prakr̥ ti-dvayam. So prakr̥ ti-dvayavattvam ēva, being
endowed with Consciousness and matter alone, is īśvarasya īśvaratvam; that alone
makes Īśvara, Īśvara.
And really speaking, after that Īśvaratvam, full stop should not be there; paragraph
also should not be there; for the sake of convenience, they have done, because
yābhyāṁ is a relative pronoun. So for the sake of convenience, we will change
yābhyāṁ into tābhyām; and tābhyām ~ these are all for grammar students,
yābhyāṁ for grammer-facility, we will convert into tābhyām. And tābhyām
prakr̥ tibhyām; this is also based on 7th chapter only; we should translate as puruṣa
and prakr̥ ti only; because of this pair only, Īśvaraḥ jagad utpatti-sthiti-praḷaya-

hētuḥ, Īśvara becomes the cause of sr̥ ṣṭi, sthiti and layaḥ; that is why in Soundarya
lahari the first line is śivaḥ śaktyā yuktaḥ; only with Mrs.;
शिवः िक्त्र्ा र्ुक्तो र्दद भवनत िक्तः प्रभनवतुं

न चेदेवं दे वो न खलु कुिलः स्पद्धन्दतुमनप ।
अतस्त्वामाराध्र्ां हररहरनवररचचाददभभरनप
प्रणन्तुं स्तोतुं वा किमकृतपुडर्ः प्रभवनत ॥ १ ॥
śivaḥ śaktyā yuktō yadi bhavati śaktaḥ prabhavituṁ

na cēdēvaṁ dēvō na khalu kuśalaḥ spanditumapi |
atastvāmārādhyāṁ hariharaviriñcādibhirapi
praṇantuṁ stōtuṁ vā kathamakr̥tapuṇyaḥ prabhavati || 1 ||
Yadi bhāvati śaktaḥ prabhavituṁ; na ca dēvaṁ dēvaḥ na khalu kuśalaḥ

spanditumapi; Īśvara cannot move even without māya śakti. That is the idea here.
Jagad-utpatti-sthiti-praḷaya-hētuḥ bhavati. [Sānskrīt students supply the word

bhāvati and put a full stop] And tē dvē anādi satyau, those two principles, puruṣa
and prakr̥ ti; Consciousness and matter; anādi-satyau; here the word satyau has
nothing to do with reality; never translate the word satyau as reality here. It is only
a grammatical-expression of present-continuous-tense. It only indicates śatu-
pratyah; present-continuous; that means what; remaining beginningless. Satyau
should be translated as what; not reality, satyau means remaining-beginningless,
saṁsārasya-kāraṇam, that pair becomes the cause of saṁsāra. So remaining
beginning-less, that pair becomes the cause of saṁsāra; that means without
Consciousness, saṁsāra is not possible; without matter, saṁsāra is not possible;
Consciousness-alone becomes a bhōktā; matter-alone becomes bhōgyam; bhōktr̥ -
bhōgya-mixture alone becomes the cause of saṁsāra.
Up to this we saw in the last class. But in the last class, some mike disturbance was
there; I do not know whether you remember, therefore I had to cut short the class
abruptly and therefore I repeated that portion.
न आदी अनादी इनत तत्पुरुिसमासं केचचत् वणयर्न्न्त । तेन नह नकल ईश्वरस्र् कारणत्वं शसध्र्नत । र्दद पुनः प्रकृनतपुरुिावेव नन
त्र्ौ स्र्ातांतत्कृतमेव जगत् न ईश्वरस्र् जगतः कतृयत्वम् ।

na ādī anādī iti tatpuruṣasamāsaṁ kēcit varṇayanti | tēna hi kila īśvarasya kāraṇatv
aṁ sidhyati | yadi punaḥ prakr̥tipuruṣāvēva nityau syātāṁtatkr̥tamēva jagat na īśva
rasya jagataḥ kartr̥tvamm.
From this paragraph is Śaṅkarācārya entering into another interpretation of the

first line given by some other commentator. What type of commentator is not
mentioned here. So some commentator has given a different interpretation to the
word anādi. Śaṅkarācārya wants to negate that interpretation. In fact really it will
not require that but in those days that also might have been popular; therefore,
Śaṅkarācārya tracks and negate that; and to understand that interpretation and
also the negation of that, we have to enter into some grammar-portion also.
Therefore, you will have light headache-diversion; I will try my best to
communicate; if you understand, it is good; if you don't understand more good. It
does not matter; it is some other interpretation. This portion begins with na ādī
onwards up to the next page, second paragraph; sarvamētat upapannaṁ bhavēt.
Up to this is optional discussion. But when we study the bhāṣyaṁ we have to do it
and this is the difference between mūlam and bhāṣyaṁ class. Many people ask
Svāmiji what is the difference between Gīta-mūlam and Gīta-bhāṣyaṁ class. In
Gīta-mūlam class I will explain all the bhāṣyaṁ but wherever diversion comes I can
happily delete the portion and you will not know because you will not have
bhāṣyaṁ book. When I do bhāṣyaṁ, whether you like or not I will have to do all
these portions. This will be the difference.
Now I will give you an introduction to this diversion. Most of the āstika systems of
philosophy except advaitam; most of them have got the triangular-format of jīva-
jagat-Īśvara. Jīva means individual experiencer, jagat means the experienced-
world; and Īśvara means the God who is the creator of both of them. God is
kāraṇam and all the jīvās also created by Īśvara; jagat the world is also created;
therefore, jīva and jagat becomes kāryam and Īśvara becomes kāraṇam.

And they quote the upaniṣats also. While talking about sr̥ ṣṭi, if you remember
Muṇḍakōpaniṣat sr̥ ṣṭi-prakṙiya, it talks about creation of samudrāḥ parvatāḥ all of
them are created; and then also
तस्माचच दे वा बहुधा सम्प्रसूताः

साध्र्ा मनुरर्ाः पिवो वर्ांशस ।
प्राणापानौ व्रीनहर्वौ तपश्च
श्रिा सत्र्ं ब्रह्मचर्ं नवचधश्च ॥ ७॥
tasmācca dēvā bahudhā samprasūtāḥ

sādhyā manuṣyāḥ paśavō vayāṁsi |
prāṇāpānau vrīhiyavau tapaśca
śraddhā satyaṁ brahmacaryaṁ vidhiśca || 7||
Not only the world is created; all types of jīvās are also created; therefore, they say,
some of the philosophers say jīva is kāryam and jagat is kāryam; Īśvara is the
kāraṇam. So Jīva and jagat; jīva means experiencer and jagat means the-world-of-
experience; both of them kāryam and not kāraṇam. Jīva and jagat are kāryam
[product] they are not kāraṇam; whereas Īśvara is kāraṇam and not kāryam. Jīva
and jagat are kāryam not kāraṇam; Īśvara is kāraṇam and not kāryam. And in
many of these Schools, the jīva and jagat are expressed by the word puruṣaḥ and
prakr̥ ti. Very careful. Many of the āsthika-system; jīva and jagat are referred to by
the words puruṣa and prakr̥ ti ; in sāṅkhya philosophy and all the word puruṣaḥ
refers not to Īśvara but refers to jīvā. That is why they talk about puruṣaḥ
bahutvam; there are many puruṣas; the meaning of the word puruṣas, is many
jīvās are there; and keeping that in mind puruṣaḥ means jīvā; prakr̥ ti means jagat.
These interpreters take the first line of this ślōka; puruṣaḥ and prakr̥ ti as jīva and
jagat. And once you interpret that way, the word anādi must be interpretted
appropriately. Here also you must note a point. The word ādiḥ in Sānskrīt has got
two meanings. One popular and another less-popular meaning. Most-popular
meaning of the word ādiḥ is what; beginning; antaḥ means the end. Anādiantaḥ;
we translate it as beginningless and endless. But there is a second less-popular

meaning which is to be noted here. Ādiḥ means kāraṇam or cause; anādiḥ will
mean what; means not kāraṇam. So they take ādiḥ as kāraṇam; and anādiḥ as
nanj tat puruṣaḥ samāsaḥ; na ādiḥ, anādiḥ that means na kāraṇam, akāraṇam. But
this is somebody else’s interpretation. So anādiḥ therefore means akāraṇam. It is
non-cause. Non-cause means what; by implication it means kāryam, the effect.
Anādiḥ nanj tat puruṣaḥ akāraṇam is equal to kāryam. Therefore whether you
understand the steps of argument or not; note the final meaning that they are
kāryam. According to that person, anādi means kāryam. And puruṣaḥ and prakr̥ ti;
jīva and jagat are both kāryam. And by emphasizing puruṣaḥ and prakr̥ ti are both
kāryam what does the pūrva-pakṣi intend to say; Īśvara is someone different from
puruṣa, the jīvātma also; prakr̥ ti also; different from puruṣa and prakr̥ ti; jīva and
jagat, there is a third entity, triangular-format; the third entity called Īśvaraḥ. And
that Īśvara is kāraṇam; puruṣa and prakr̥ ti ; and jīva and jagad are not kāraṇam;
but kāryam only. And if puruṣaḥ and prakr̥ ti are given kāraṇam status, what will
happen; Īśvara will lose his job; if puruṣa and prakr̥ ti you give kāraṇam-status,
then Īśvara will lose his causal-status. Don't do that; don't make it a musical chair;
jīva and jagat are only kāryam and Īśvara continues to enjoy the creator-status.
This is the alternative interpretation.
Now let us try to understand. Na ādī anādī; adi here means kāraṇam. Don't
translate it as beginning. Na kāraṇam is anādi, akāraṇam. Iti tat puruṣa samāsam;
and the word anādi is dual number; anādi, anādiḥ, anādayaḥ; and why dual
number, because it refers to puruṣa and prakr̥ ti; both of them are non-kāraṇam;
that means both of them are kāryams only iti kēcit varṇayanti; we do not know
which commentator says that; varṇayanti means they comment Bhagavad Gīta in
this manner. And tēna hi kila by such interpretation, what is the achievement, the
advantage they have, Īśvarasya kāraṇatvaṁ sidhyati; he can talk about an Īśvara
who is different from both kārya-puruṣa and kārya-prakr̥ ti; they can talk about an
Īśvara and that Īśvara will safely occupy the position of HH creator. kāraṇatvaṁ
sidhyati; yadi punaḥ prakr̥ ti-puruṣāu-ēva nityau syātāṁ; on the other hand, if you

take puruṣa and prakr̥ ti as nityaṁ, nityaṁ means non-kāryam and kāraṇam; nityau
you can translate it as kāraṇam; if puruṣa and prakr̥ ti are eternal and kāraṇam;
then what will happen; tat kr̥ taṁ ēva jagat, then they two will become the cause of
the universe; cause of everything else and what will be the unfortunate
consequence; īśvarasya jagataḥ kartr̥ tvam nasyāt; Bhagavān will not be the
creator. And therefore, what should you do? Anādī must be translated as kāryam
by taking tat-puruṣa samāsam and translating the word ādiḥ as kāraṇam. These
are all the grammatical steps. Now Śaṅkarācārya negates this. What is that?
तत् असत्; प्राक् प्रकृनतपुरुिर्ोः उत्पिेः ईशितव्याभावात् ईश्वरस्र् अनीश्वरत्वप्रसङ् गात्,
tat asat; prāk prakr̥tipuru ṣayōḥ utpattēḥ īśitavyābhāvāt īśvarasya

anīśvaratvaprasaṅgāt,
These are the grammatical steps. Now Śaṅkarācārya negates this. 'tat' 'asat' that
interpretation is improper and inappropriate. Why, he gives three reasons . First
one is prāk prakr̥ tipuru ṣayōḥ utpattēḥ īśitavyābhāvāt. If you say Īśvara is the
creator of jīva and jagat, remember in Advaita who creates the jīvā? In Advaita,
who creates jīva, very very very careful; jīva is anādi; never created. When the body
is created, we figuratively say it is the date of birth of the jīvā. Therefore,
remember jīva does not have origin; we talk about six anādi-principles in advaita;
in Vicāra Sāgara we studied a ślōka
jīva īśo visudda cid tada jīvēśayō cida.

avidyā tat ccido yōgah ṣad asāmakam anādayaḥ;
In advaitam six anādīs are accepted; therefore, Īśvara does not create jīvā. Īśvara
creates the body alright but we take the birth of the body figuratively as birth of
jīvā; but jīva is with a birth; but in the interpretation of this philosopher, jīva has
got origin. And prakr̥ ti also has got origin according to them; and then what will
happen? Śaṅkarācārya says prakr̥ tipuruṣayōḥ utpattēḥ prāk, before the creation of
puruṣaḥ and prakr̥ ti, īśitavya ābhāvāt; there is nothing for Īśvara to rule over; the

word Īśvara means a ruler or controller or a master; you can be a boss, how long?
as long as somebody to boss over. So before the creation of puruṣaḥ and prakr̥ ti,
who was there? Īśvara alone was there; how can you call him Īśvara, when there is
nothing to rule over; īśitavya abhāvāt since there is nothing to be governed
īśvarasya anīśvaratva-prasaṅgāt; Īśvara will not be a God before; he will become
God later; later means like a man becomes a parent after the child is born; before
he does not have a parental-status. Similarly, Īśvara will be Īśvara not eternally; but
only for a limited period; therefore, īśvarasya nityatvam will go away. So īśvarasya-
īśvaratvam will not be there. In advaita no such problem because jīva has been
always there being anādi; therefore Īśvara will continue to be a master even
during praḷaya; remember the jīvās are there in potential form. So īśvarasya
anīśvaratva-prasaṅgāt; Īśvara will be non-God; this is dōṣa number one. Then what
are the other dōṣas? There are many other dōṣas. We will read page 332 top.
संसारस्र् ननर्नंचमित्वे अननमोक्षप्रसङ् गात् िास्त्रानियक्र्प्रसङ् गात् बन्धमोक्षाभावप्रसङ् गाचच । ननत्र्त्वे पुनः ईश्वरस्र् प्रकृत्र्ोः
सवयमेतत् उपपन्नं भवेत् । किम्?
saṁsārasya nirnimittatvē anirmōkṣaprasaṅgāt śāstrānartha kyaprasaṅgāt

bandhamōkṣābhāvaprasaṅgācca |
This is another series of dōṣas if jīva is created by Īśvara; this point we should
carefully note. God never creates jīvā; if you say God created jīva these problems
will come. First question is on what basis God will create a jīvā? On what basis God
will create jīva? Normally what is our answer; karma is the cause of janma; karma-
abhāvē janma-abhāvah; karma-sattve janma-sattvam; anādi-jīva has got anādi-
karma therefore, it is sañcita-karma, we talk about the origination. When God has
to create jīvā, there are no karma basis for the creation of jīvā; because karma will
come when; only after jīva has been created; then he grows up and start doing all
the evils; therefore, only after the creation of jīvā, jīva can do karma; before the
creation of jīvā, since karmās are not there; then what about Īśvara; does Īśvara
have at least some karma; if Īśvara has puṇyam and pāpam, at least he can share
some of them; he can be charitable; remember Īśvara also does not have karma;

without any karma, how can there be jīvā; and if in jīvā’s absence, where is the
question of saṁsāra; therefore, bandha abhāva-prasaṅgaḥ; there will be no
saṁsāra in the absence of karma. So bandha-abhāvaḥ, karma-abhāvāt; and why
kara-abhāvāt; because before creation of jīva, there is no karma.
Then suppose you say, even without karma, Bhagavān just creates jīvā. Then I ask
the question what is the cause; he says causelessly-jīva is created. And that jīva is a
saṁsāri. So badda-jīvās are created without-any-cause; suppose pūrva-pakṣi says;
all imagination; without any cause called niṙnimitta-sr̥ ṣṭiḥ, without any cause jīvās
are created; then what will be the problem? Even if the jīvās are created, then the
jīvās are samsāris and saṁsāri-jīvās do sādhana; karma-yōga upāsana-yōga
śravaṇa manana nidhidhyāsanam; and they attain mōkṣa. Then what will be the
problem? Even if jīva becomes muktaḥ, he can never be permanently-mukta
because that mukta-jīva can causelessly become saṁsāri again; because for
saṁsāra there is no cause; if causelessly jīvās can be created even after merging
into Īśvara [are you able to follow this argument] even if the jīvas merge into
Īśvara, what will Bhagavān do? Again without any cause, he will create the jīvā;
therefore, merging into Īśvara does not promise permanent-mōkṣa, because I can
be created at any time. And impermanent-mōkṣa cannot be called mōkṣa at all;
mōkṣa does not deserve the name; so this is called anirmōkṣa-prasaṅgāt.
Then what is the next problem? Suppose cause-lessly Bhagavān creates a jīvā; and
that jīva does not have saṁsāra; he is mukta-jīvā. He creates causelessly mukta-
jīva, because karma is not there; therefore, there is no saṁsāra. If he causelessly
creates bound bound-jīvas, then, anirmōkṣa-prasaṅgaḥ.
If he causelessly creates liberated-jīvās; then what will happen? Śaṅkarācārya says

śāstra-ānarthakya-prasaṅgaḥ; all the śāstrams, scriptures will become redundant,
why, because all the jīvās are born liberated; then why karma-yōga upāsana yōga
so śāstra-ānarthakya-prasaṅgaḥ. And therefore, anirmōkṣa prasaṅgaḥ; śāstra-
ānarthakya-prasaṅgaḥ; bandha-abhāva prasaṅgaḥ; īśvarasya-anīśvarasya

prasaṅgaḥ; this you will have varieties of problem if you talk about creation of jīvā;
never talk about creation of jīvā; jīva is always anādi.
Then what is created; sūkṣma-śarīrams are created; stūla-śarīrams are created.

Creation of stūla-sūkṣma-śarīraṁ we figuratively call it as jīva-sr̥ ṣṭi; but there is no
jīva-sr̥ ṣṭi.
avyaktādīni bhūtāni vyaktamadhyāni bhārata |

avyaktanidhanānyeva tatra kā paridevanā || 2-28||
This is advaitam. Therefore, he says saṁsārasya niṙnimittatvē, if saṁsāra is

causeless; anirmōkṣatva prasaṅgāt; there will be anirmōkṣatvam impossibility of
permanent-mōkṣa; śāstra-ānarthakya-prasaṅgāt; all the scriptures also will be
useless; and if Bhagavān is creating useless-scriptures; Bhagavān is great or
unintelligent; why did you create vēdas; just like that he created means vēdas are
useless. We glorify Bhagavān, because he has given wonderful śāstra; He created
śāstra for us to get out; that śāstra will become anarthakam; and bandha-mōkṣa-
abhāva-prasaṅgācca; which is almost the same as anirmōkṣatva- prasaṅgaḥ;
therefore, totally three dōṣas; in the previous page one dōṣa; Isvarasya -
anīṣvaratva-prasaṅgaḥ; then the second, anir-mōkṣatva-prasaṅgaḥ and the third
one is śāstra-ānarthakya prasaṅgaḥ; fourth one you need not count, because it is
included in anirmōkṣa prasaṅgaḥ.
And therefore, what should be our interpretation; don't take anādi as kāryam. I
hope you have not forgotten; because how through various steps I take ādiḥ as
kāraṇam; na ādiḥ as nanj tat puruṣaḥ samāsa; anādiḥ we took as kāryam;
Śaṅkarācārya says therefore, the word anādi should not be interpreted like that;
then what should be the right interpretation; you have to do it differently. What is
our interpretation? This is grammatical-analysis. According to Advaitin, ādiḥ means
kāraṇam and na ādiḥ should be taken as bahuvr̥ hi samāsaḥ; just listen to it; you
will get puṇyam whether you understand it or not; don't doze off; listen to it. Na
ādiḥ, anādiḥ, bahuvr̥ hi samāsa, means instead of saying na ādiḥ, we should take it

as na vidyatē ādiḥ yasya saḥ; that which does not have cause. Tat puruṣaḥ samāsa
means that which is not cause. Bahuvr̥ hi samāsa means that which does not have
cause. And that which does not have cause in English it means what; causeless. In
bahuvr̥ hi samāsa, English translation is causeless.
And if you extend it is causeless; what does it mean; if something does not have a
cause, it means it is not a product. That which does not have a cause means what;
it is not a product. A product alone has got a cause; a non-product does not have a
cause. Therefore, bahuvr̥ hi means causeless. Causeless means they are not
products. And if you say they are not product, ultimately it means they are the
absolute cause. They are the absolute-cause; Purusah and prakr̥ ti are causeless
through bahuvr̥ hi samāsa; that means they are not products; that means they are
the absolute-cause. Therefore, puruṣaḥ and prakr̥ ti are the ultimate-cause of the
creation.
Then comes the final question if puruṣaḥ and prakr̥ ti are the absolute-ultimate-
cause of the creation, how do the scriptures say Īśvara is the ultimate cause of the
creation. If you say puruṣaḥ and prakr̥ ti are the ultimate-cause, how do scriptures
say God is the ultimate-cause? For that what is the answer. [I can give one week’s
time]. Then we say, Oh fool! God is another word for puruṣaḥ-prakr̥ ti-couple.
Therefore, bahuvr̥ hi samāsa alone should be taken; there is no God other than
puruṣaḥ and prakr̥ ti; don't go to triangular-format; come to binary-format; that is
Śaṅkarācārya’s vision. That is what he said here.
ननत्र्त्वे पुनः ईश्वरस्र् प्रकृत्र्ोः सवयमेतत् उपपन्नं भवेत् । किम्?
nityatvē punaḥ, īśvarasya prakr̥tyōḥ sarvamētat upapannaṁ bhavēt |
Sānskrīt students, you should reverse the order; īśvarasya prakr̥ tyō ḥ nityatvē, on
the other hand, if you take bahuvr̥ hi and take puruṣaḥ and prakr̥ ti as kāraṇam.
Then, again, an aside-consolidation note; if the word anādi is taken as tat-puruṣaḥ-
samāsa, meaning will be product. If you take anādi as bahuvr̥ hi-samāsa meaning

will be the cause; tat-puruṣaḥ-samāsa the meaning will be kāryam; in bahuvr̥ hi

samāsa the meaning is kāraṇam. Therefore, if you take puruṣaḥ and prakr̥ ti as
nityaṁ, nityaṁ means kāraṇam, sarvaṁ ētaṭ upapannam bhavēt; all these logical
problems of anīśvaratvam, anir-mōkṣatvam, śāstra-ānarthakyam all these dōṣas
etc. will not be there; you will be in chakkani raja mārgamu; you will be in the royal
path; everything will fall into place. Then how everything falls into place,
Śaṅkarācārya asks that question and continues with the second line. The details of
which we will see in the next class.

415 Verses 13.19 and 13.20
Page 332 bhāṣyam top line
संसारस्र् ननर्नंचमित्वे अननमोक्षप्रसङ् गात् िास्त्रानियक्र्प्रसङ् गात् बन्धमोक्षाभावप्रसङ् गाचच । ननत्र्त्वे पुनः ईश्वरस्र् प्रकृत्र्ोः
सवयमेतत् उपपन्नं भवेत् । किम्?
saṁsārasya nirnimittatvē anirmōkṣaprasaṅgāt śāstrānarthakyaprasaṅgāt

bandhamōkṣābhāvaprasaṅgācca | nityatvē punaḥ īśvarasya prakr̥tyō ḥ sarvamētat
upapannaṁ bhavēt | katham?
From the 19th verse of this 13th chapter, Lord Kr̥ ṣṇā has entered into the last pair of
topic, viz., puruṣa and prakr̥ ti. For all practical purposes, puruṣa can be understood
as Brahman and prakr̥ ti can be understood as Māya. So puruṣa and prakr̥ ti are
introduced and in the first half of the slōka , Lord Kr̥ ṣṇā says both of them are
anādī; and Śaṅkarācārya analysed the word anādī; which can be interpretted in
two ways grammatically; one is taking it as nanj-tat-puruṣa-samāsaḥ and taking it
as bahuvr̥ hi-samāsaḥ and of these two possibilities, Śaṅkarācārya refuted the first
option of nañj tat puruṣa samāsaḥ and established the second -option of bahuvr̥ hi
samāsaḥ. And those who do not know Sānskrīt grammar, can ignore this
completely and only note this much; if it has to be taken as bahuvr̥ hi -samāsaḥ as
Śaṅkarācārya suggests, what will be the meaning. So that final meaning alone is
relevant to us and according to Śaṅkarācārya’s established interpretation, the
word anādī literally means causeless-principles; anādī means causeless principles;
puruṣaḥ is also causeless; prakr̥ ti also is causeless.
And when you take the meaning of causeless-principles, it will boil down to
translation; that both are beginningless-principles. Therefore, causeless is equal to
beginningless. Therefore, what is the final-final meaning? The final-final meaning
of anādi is beginningless. And what is beginningless? Both puruṣaḥ and prakr̥ ti are

beginningless. And these two beginningless-principles put-together alone is called

Īśvara. There is no third separate-entity; if you remove puruṣaḥ and prakr̥ ti, there
is no Īśvara as a third entity; Īśvara is the name of the mixed-entity of puruṣaḥ and
prakr̥ ti. Purusaḥ is Consciousness-principle and prakr̥ ti is inert-principle. And in the
Gīta-mūlam class, I had talked about three fundamental differences; between this
beginningless puruṣaḥ and beginningless prakr̥ ti; three fundamental differences.
Many differences are there; and I used the expression C A D to remember; C
stands for Change; A stands for Attributes; and D stands for Division. Change,
Attribute and Division. The differences are the change, attribute and division.
And what are three fundamental differences; puruṣaḥ is without change; prakr̥ ti is
with the change; this is the difference one. Puruṣa is without attributes; prakr̥ ti is
with attributes; and third and final is puruṣaḥ is without division and prakr̥ ti is with
full of potential-divisions. These puruṣaḥ and prakr̥ ti as Īśvara were there before
the evolution of the universe. It is the commentary on the first half of the 19th
ślōka, up to which we saw in the last class.
Now we will see the commentary on the second-half and from the second-half
onwards, Lord Kr̥ ṣṇa talks of the origination of the universe. Out of this puruṣaḥ-
prakr̥ ti-mixture, out of this Īśvara, how the entire universe is evolved. That is said
in the line. vikārāṁśca guṇāṁścaiva viddhi prakr̥ tisambhavān; vikārā means all the
products; the word vikāra has two meanings; one is modification; another is
product. In this context, we should translate vikāra as product; all the products
beginning from ākāśa, vāyu, agni; all the products including our own body; our
own mind, all of them are evolutes or originated from prakr̥ ti-tattvam. Not only all
the products have evolved; all of them have got three guṇās; originating from the
prakr̥ ti; three guṇās of prakr̥ ti, sattva, rājasic and tāmas will continue or flow-down
into all the products also; ākāśa has got three guṇās, satva-rajas-tamaḥ; vayu etc.
even the inert-wall will have three guṇās but the only thing is tamō guṇa will be so
predominant in the wall, that rajas and sattvam are as good as not there.

Therefore all the vikāras products and all the guṇās evolved out of which tatvam;
the prakr̥ ti-tattvam. And Śaṅkarācārya points out that when the three guṇās
expressed in the human beings, they will express in the form of three mental-
conditions. The three guṇās will express in the living-beings, especially human-
beings, in the form of the three mental-conditions; mental-state, mental-
dispositions they will express. And what are they called; in Sānkya philosophy, they
are called sukha-duḥkha-mōhātmakaḥ. Sukham or comfort is the expression of
sattva-guṇa; duḥkha is the expression of rajō-guṇa and confusion and conflict are
the expression of tāmo-guṇa.
Thus Lord Kr̥ ṣṇa talks about the prakr̥ ti-part of the mixture in the evolution; what
will be role of puruṣa; that we will see later. First he talks about the contribution of
prakr̥ ti or māya. That is the second half which we will enter into now.
किम्? नवकारांश्च गुणांश्चैव वक्ष्र्माणान्न्वकारान् बुद्ध्यादददे हेद्धन्िर्ान्तान् गुणांश्च सुखुःखमोहप्रत्र्र्ाकारपररणतान् नवद्धि

जानीनह प्रकृनतसम्भवान्,
kathaṁ? vikārāṁśca guṇāṁścaiva vakṣyamāṇānvikārān buddhyādi dēhēndriyāntān

guṇāṁśca sukhaduḥkha mōha pratyayākāra pariṇatān viddhi jānīhi
prakr̥tisambhavān,
Kathaṁ? How do you justify your interpretation? What interpretation? Anādī and
bahuvr̥ hi samāsa. Justification we get once we study the second half of the ślōka.
What is that? From the beginningless prakr̥ ti alone, the entire material universe
evolved. Beginningless when you say [bahuvr̥ hi samāsa ] from the bahuvr̥ hi
samāsa interpretation alone, i.e. beginningless prakr̥ ti has evolved. And what do
you mean by everything; he says vikārāṁśca guṇāṁścaiva in the mūlam; and what
are they; vakṣyamāṇā which are going to be enumerated in the next slōka.
vakṣyamāṇā means to be defined in the next slōka. And how are they defined in
the next slōka; kāryakāraṇakartṛtve; Śaṅkarācārya takes vikāra of this ślōka as
kāryam in the next ślōka; and guṇa of the current ślōka; Śaṅkarācārya takes that

kāraṇam in the next ślōka. Therefore, vakṣyamāṇā means kārya-kāraṇa-rūpēṇa

vakṣyamāṇā; which will be defined in the next ślōka.
And Śaṅkarācārya gives the meaning vikārān buddhyādi dēhēndriyān; and there is
another better reading dēhēndriyāntān [in Sringeri Website, in between a na and
ta should be added; and what are the products; the entire universe is a product
only; for every individual the most significant product of prakr̥ ti; one’s own body-
mind-sense-complex is the most intimate and significant product; therefore,
Śaṅkarācārya mentions them; buddhyādi; buddhi ādi; that is vijñāna-māya-kośa
ādi means manō-māya-kośa and prāṇa-māya-kośa; and dēha referring to anna-
māya-kośa; buddhyādi dēha means all the kōśas; ānanda-māya-kośa is not
mentioned because ānanda-māya-kośa is taken as the prakr̥ ti itself kāraṇa-
sariram; ānanda-māya-kośa being kāraṇā-śarīraṁ. it is not a product. Very careful;
ānanda-māya-kośa being kāraṇā-sariram; it is not a product. When did kāraṇa-
śarīraṁ originate? If you remember Tattva-Bōdha by mistake or by chance;
kāraṇa-śarīraṁ was defined as anirvāchya-anādi-avidyā-rūpaṁ. Therefore, kāraṇa-
śarīraṁ is not a product; ānanda-māya-kośa is not a product; therefore, what will
be the product; the other four-kōśās are the products; therefore, Śaṅkarācārya
says buddhyādi vijñāna-māya kośādi dēhadi anna-māya -kośa paryantam all the
four kōśas; in terms of śarīraṁ, both sūkṣma-śarīraṁ and stūla-śarīraṁ and which
will include indriyāntān all the sense-organs also are included. So tān; so vikārān is
equal to [Sānskrīt students, vikārān buddhyādi dēhēndriyāntān].
And the next word in the mūlam is guṇān. [Sānskrīt students, guṇānca is equal to
sukha-duḥkha-mōha-pratyaya-ākāra-pariṇatān; these three guṇās, pratyayākāra
means mental-state which expresses in the form of three mental-state or mental-
condition; pariṇatān means manifesting; manifesting as three-fold mental-
conditions and what manifests as three-fold mental-condition; guṇān; the three-
guṇās; and what are those conditions. Sukha respectively sukha is the expression
of sattva guṇa; duḥkha is the expression of rajō-guṇa; mōha is the expression of
tamō-guṇa. In modern language, duḥkha can be translated as mental stress; the

more active you are, the more stressed out you are; if you have got 25 works to be
done in one hour; what comes first is stress. You need not even start doing the
work; you get up in the morning and then you think of number of things to be
done, the very thought gives you what; that is called duḥkha. Comfort stress and
mōha is the consequence. Pariṇatān-viddhi; viddhi is in the mūlam is equal to
jānīhi; may you understand. And what do you understand; Prakṙti-sambavān all
these are born out of māya only.
And then you have to add: none of them are born out of Brahman or
Consciousness; everything is born out of matter only. And what does
Consciousness do? Consciousness is nirguṇam; niṣkalaṁ; niṣkriyaṁ; nityaṁ;
nirvikāram, nirañjanam; niravadyam, nirlēpam; nir, nir, nir, free from all of them.
प्रकृनतः ईश्वरस्र् नवकारकारणिशक्तः नत्रगुणात्त्मका मार्ा, सा सम्भवो र्ेिां नवकाराणां गुणानां च तान् नवकारान् गुणांश्च नवद्धि
प्रकृनतसम्भवान्प्रकृनतपररणामान् ॥ १९ ॥
prakr̥tiḥ īśvarasya vikārakāraṇaśaktiḥ triguṇātmikā māyā, sā sambhavō yēṣāṁ

vikārāṇāṁ guṇānāṁ ca tān vikārān guṇāṁśca viddhi prakr̥tisambhavān
prakr̥tipariṇāmān || 19 ||
This paragraph is the explanation prakr̥ ti-sambhavān in the previous paragraph.

Really speaking there should not be full stop after prakr̥ ti-sambhavān. After jānīhi
there must be a full stop and prakr̥ ti-sambhavān should come in the next
paragraph. After prakr̥ ti-sambhavān there must be an dash. Since in Sānskrīt
language punctuation mark is not there, we have to carefully insert punctuation.
After prakr̥ ti-sambhavān, there should be a dash; that is explained. What is the
meaning of the word prakr̥ tiḥ? Prakṙtiḥ is equal to īśvarasya vikāra-kāraṇa-śaktiḥ;
kāraṇa-śaktiḥ means creative-power; Prakṙtiḥ is the creative-power of Brahman.
vikāra-kāraṇa-śaktiḥ means creative-power of Brahman. By saying that it is the
creative-power, Śaṅkarācārya says it cannot exist as an independent-principle. Any
power cannot exist separate from the person who has the power; my talking-
power cannot exist separate from me; your hearing-power cannot exist separate
from you; if both of them exist separately, what is the advantage; I will send the

talking-power and stay in my place; and you will also be smart and you will send
the hearing-power and stay at home. And if my talking-power has to come here I
also have to come therefore, power and the powerful cannot be separated; prakr̥ ti
being śakti, it cannot be separated from Brahman. Therefore, puruṣaḥ and prakr̥ ti
are non-separable. And this statement has got a profound significance; what is the
significance; the reputation of sāṅkhya-philosophy. In sāṅkhya philosophy, puruṣa
is separate, prakr̥ ti is separate and both of them are svatantra-puruṣaḥ; and
svatantra-prakr̥ tiḥ. Here Śaṅkarācārya says prakr̥ ti is not svatantra and it is
paratantra-prakr̥ tiḥ. Why it is parā-tantra; śakti; it being a śakti. Śaṅkarācārya will
never use word without keeping something very significant in mind. By using the
word śakti, sāṅkhya-matha nirākaraṇaṁ has been done.
Saktiḥ and triguṇātmikā. In this we are one with sāṅkhya philosopher; sāṅkhya
also says prakr̥ ti has three guṇās and we also say prakr̥ ti has three guṇās.
Triguṇātmikā means constituted of three guṇās; and māya; in vēdānta, prakr̥ ti is
translated as māya; in sāṅkhya philosophy, the word māya does not exist. In
Sāṅkhya philosophy, the word māya does not exist; only in vēdānta māya is there;
and māya is equivalent of prakr̥ ti. And by using the word māya, Śaṅkarācārya
conveys another difference between sāṅkhya and vēdānta. In sāṅkhya, prakr̥ ti is
'sat' principle that means it has an existence of its own. In vēdānta, prakr̥ ti is not a
'sat' principle it is not ‘asat’ also; it is ‘sat-asat-vilakṣaṇa’ prakr̥ tiḥ’ in vēdānta; in
sāṅkhya, ‘sat rūpa prakṙtiḥ ’. So in Sāṅkhya prakr̥ ti is sat-rūpam; in vēdānta, prakr̥ ti
is ‘sadasat vilakṣaṇam’. That is conveyed by the word māya. Sat-asat-vilakṣaṇa
anirvāccya mithya.
Since in Vēdānta, prakr̥ ti is mithya, prakr̥ ti cannot be counted; therefore, we are

Advaitins; whereas in sāṅkhya philosophy, prakr̥ ti is sathyam therefore, prakr̥ ti will
have to be counted with puruṣaḥ; therefore, they are called Dvaitins.
Saṅkhya also talks about puruṣaḥ and prakr̥ ti; they are Dvaitins; vēdānta also talks
about puruṣaḥ and prakr̥ ti; but we are Advaitins. Why? It is because for them

prakr̥ ti is sathyam and for us prakr̥ ti is mithya. So many differences between

sāṅkhya and vēdānta; Śaṅkarācārya brings here.
After māya, you have to put a full stop. Then comes to the word sambhavaḥ and
points out it is bahuvr̥ hi-samāsa. [Sānskrīt students, he says it is bahuvr̥ hi -samāsa
sā sambhavaḥ yēṣāṁ vikārāṇāṁ guṇānāṁ ca - after ca put a full stop, indicating
the prakr̥ ti sambavah is bahuvr̥ hi-samāsa]. What is the meaning of this
compound? That all the products as well as their guṇās are born out of prakr̥ ti
only. All the products and guṇās are born out of prakr̥ ti only. After guṇānāṁ ca full
stop. These are all significant for Sānskrīt students only.
Then the next sentence is tān guṇāṁśca vikārān prakr̥ tisambhavān

prakr̥ tipariṇāmān viddhi; viddhi should be read at the end; tān guṇāṁśca vikārān
prakr̥ tisambhavān prakr̥ tipari ṇāmān viddhi; May you know the entire universe to
be a product of prakr̥ ti. And prakr̥ ti-sambhavān is equal to prakr̥ ti-pariṇāmān; and
the word pariṇāmā means product. Here also pariṇāmā should be carefully
translated as product. Final sentence is the entire universe is a product of prakr̥ ti
or māya, and when we say entire world, you should carefully include your own
body-mind-sense-complex.
The anvaya is: prakr̥ tiṁ puruṣaṁ ca ēva; ubhāu api, anādī [tvāṁ] viddhi.
Vikārāṁśca guṇān ca ēva prakr̥ ti -sambhavān [prakr̥ ti-sambhavān is objective-
compliment] [tvāṁ ] viddhi.
के पुनः ते नवकाराः गुणाश्च प्रकृनतसम्भवाः —

kē punaḥ tē vikārāḥ guṇāśca prakr̥tisambhavāḥ —
Śaṅkarācārya introduces by raising a question. In the previous ślōka it was said all
the products are born out of prakr̥ ti. Now the question is what are those products
and what are those guṇās which are born out of prakr̥ ti. Kē punaḥ tē vikārāḥ what
are those products and guṇāḥ ca what are those guṇās or attributes and prakr̥ ti -

sambhavāḥ which are born out of prakr̥ ti; may you enumerate the important ones,
the products. This is the question for which answer comes in the ślōka itself. So
there must be a question mark.
Verse 13.20
कार्यकरणकतृयत्वे हेतुः प्रकृनतरुचर्ते ।

पुरुिः सुखुःखानां भोक्तृत्वे हेतुरुचर्ते ॥ गीता १३.२० ॥
kāryakaraṇakartr̥tvē hētuḥ prakr̥tirucyatē |

puruṣaḥ sukhaduḥkhānāṁ bhōktr̥tvē hēturucyatē || Gītā 13.20 ||
It is very very significant ślōka; the essence of vēdāntic-teaching is contained in

this ślōka. You can go on expanding the slōka; the more you expand, you can bring
out the entire vēdāntic teaching. I will just give you the gist of this ślōka.
Out of prakr̥ ti or māya, the entire universe came including the body as well as the
mind; all of them came; and all of them are acētanam by themselves; therefore no
transaction is possible between the body-mind and world; because body is inert,
mind is inert, sense-organs are inert; world is inert; why inert; because all of them
are the products of inert-māya. Then how did all the transaction start; there alone
the puruṣa, the-Consciousness-principle comes; the all-pervading-Consciousness
the puruṣa was existing from when-on; anādi we have said. The Consciousness,
the all-pervading-Consciousness is beginninglessly there and all-pervadingly there;
and from the prakr̥ ti, the body-mind-complex came; and after the creation of the
body-mind-complex, the all-pervading-Consciousness got enclosed within the
body-mind-complex without undergoing any change. So thus all-pervading-
Consciousness now has become what; the-enclosed-Consciousness also. Exactly
like what; the all-pervading-space becomes enclosed-space when the pots and
halls are created; just as the unenclosed-space becomes enclosed-space,
unenclosed-Consciousness becomes enclosed-Consciousness. And that alone is
given different names. One name is jīvātmā. Another name is kṣētrajñaḥ. Another

name is sākṣi. Thus jīvātma, kṣētrajñaḥ sākṣi etc. are the names of the same
puruṣa or Brahman; but when it is now available in an enclosed-form. And this-
sākṣi, the-enclosed-original-Consciousness by itself cannot become an
experiencer, but the sākṣi in association with the mind; what type of mind; the
enclosure-mind; and along with the cidābhāsaḥ; because in the mind cidābhāsaḥ
is also there; therefore OC + RC + RM; so this becomes the experiencer of the
world. So the experiencer is a mixture of three components; mind by itself is never
an experiencer; cidābhāsaḥ, reflected-Consciousness (RC) by itself is never even
existent; original-Consciousness (OC) by itself is not an experiencer; but the group
of these three, reflecting-medium plus reflected-Consciousness plus original-
Consciousness becomes the experiencer. All this I have talked about before in
kṣētrajña-bhāṣyaṁ; at the end of the kṣētrajñaḥ bhāṣyam I have said; and even
though the experiencer-hood belongs to all the three; of these three, two of them
are changing-experiencers; which two, RM is subject to change; RC is subject to
change whereas Sākṣi is called changeless-experiencer; sākṣi is called changeless-
experiencer in-association-with; that is very very important; in-association-with the
mind and cidābhāsaḥ. Sākṣi by itself can never become an experiencer; sākṣi is the
changeless-experiencer, in association with the mind and the cidābhāsaḥ.
Therefore puruṣaḥ, in the second line, sākṣi [then you have to add] in-association-
with the-changing-mind and cidābhāsaḥ, bhōkta bhāvati; becomes the changeless-
experiencer; bhōktā must be translated as changeless-experiencer; bhōkta must
be translated as what; changeless-experiencer; and what is the technical-word,
sākṣi. The changeless-experiencer, how; in association with the mind and
cidābhāsāḥ becomes the experiencer of what; becomes the experiencer of sukha
duhkānām. What are the sukha-duḥkha; sattva rajas and tamō guṇa expressing in
the form of different states of mind.
Thus what is puruṣa’s contribution; it ‘becomes’ changeless-experiencer, and what

is prakr̥ ti’s contribution; it becomes the experienced-experienceable world. Puruṣa
becomes bhōktā and prakr̥ ti becomes bhōgyaṁ. Bhōktā in this context is nirvikāra

bhōktā-sākṣi. Prakṙti becomes bhōgyaṁ. Bhōktṙu-bhōgya-rūpēṇa saṁsāra-kathā;

the story of saṁsāra originates. This is the gist of this ślōka. Now we will go to the
bhāṣyaṁ.
कार्यकरणकतृयत्वे — कार्ं िरीरं करणानन तत्स्िानन त्रर्ोदि ।
kāryakaraṇakartr̥tvē — kāryaṁ śarīraṁ karaṇāni tatsthāni trayōdaśa |
So the first word in this ślōka is kārya-karaṇa-kartr̥ tvē; and in the mūlam-class I
have said there are two different readings; kārya-karaṇa-kartr̥ tvē is one; and kārya
kāraṇa-kartr̥ tvē is another; both readings are ok. And Śaṅkarācārya in his
commentary will take both readings. And he will comment upon kārya-kāraṇa-
kartr̥ tvē and also will comment upon kārya-kāraṇa-kartr̥ tvē.
First he takes up kārya-kāraṇa-kartr̥ tvē [after that you have to put a dash] -
Kāryaṁ is equal to śarīraṁ; in this slōka kāryam must be translated as stūla-
śarīraṁ or physical-body; kāryam is equal to idaṁ śarīraṁ. [Sānskrīt students,
kāryam is equal to śarīraṁ].
Then the next word is karaṇam; karaṇāni is equal to tatsthāni, the instruments
which are inside the body. The body is like the hardware; and instrument is like the
software; therefore karaṇāni means the instrument; generally we translate it as
sūkṣma-śarīraṁ consisting of the instrument; tatsthāni means located within the
body. Tatsthāni means stūla-śarīra-sthāni. How many instruments are there? The
number of instruments are presented in different ways in different contexts.
Therefore there is no uniformity; they will count in different ways. In Tattva Bodha
we talked about sapta-dāsa; pañca-jñānēndriyāṇi, pañca-karmēndriyāṇi; pañca-
prāṇah (15), manaḥ buddhiḥ ca so seventeen. Sometimes they count it as
nineteen. How? pañca jñānēndriyāṇi, pañca karmēndriyāṇi, pañca-prāṇah, manaḥ
buddhiḥ, cittaṁ and ahaṁkāra. There will be nineteen instruments are there. In
Māṇḍūkya upaniṣat 19 was mentioned; ēkōna viṁśati mukhaḥ;

And in Brahmasūtra there is an adhikaraṇam; how many can be counted; what is

the ideal number? In Brahmasūtra they say ideal will be eleven. Even though it is
not required in this context I am just giving it as an aside note; pañca-
jñānēndriyāṇi; pañca-karmēndriyāṇi and manō-buddhi-citta-ahaṁkāra they are
not four instruments; but really it is only one-instrument with four-functions;
therefore you should count four together as one. Jñānēndriyam plus
karmēndriyam; ten plus one anthakaraṇam; therefore totalling eleven instruments
in all.
Then what about prāṇa? Brahmasūtra says [interested people I will give reference:
chapter 2.4.6 sūtra very elaborate sūtra, elaborate bhāṣyam]; pañca-prāṇa should
not be taken as an instruments; because we never use the prāṇa for transacting
with the world; prāṇas are the housekeepers they maintain the body; that is all.
They are not instruments; they are only maintainers; life-principle and keeps us
alive. They are very important to keep us alive; but they don’t serve as an
instrument; when you talk about instrument prāṇa should not be counted; only
ten sense-organs and one internal organ, eleven it is said. So 17, 19, 11; and here
Śaṅkarācārya gives another number. Trayōdaśa; what to do? Commentators
wonder how Śaṅkarācārya has made the number to thirteen; 17 understandable,
19 understandable; 11 understandable; here he has given 13; what to do?
Therefore Ānandagiri says `thirteen are in the form of pañca-jñānēndriyāṇi,

pañca-karmēndriyani; manō buddhi and cittaṁ; mind, buddhi and cittam; so 10 +
3; ahaṁkāra is not mentioned and Śaṅkarācārya does not take it because
ahaṁkāra is not the instrument; ahaṁkāra is a karta. Therefore that is excluded;
Manō buddhi cittam; 10 +3 = 13. Anyway we need not break our head with regard
to the number. What is relevant to us here all are instruments.
दे हस्र्ारम्भकाभण भूतानन पचच नविर्ाश्च प्रकृनतसम्भवाः नवकाराः पूवोक्ताः इहकार्यग्रहणेन गृह्यन्ते ।

dēhasyārambhakāṇi bhūtāni pañca viṣayāśca prakr̥tisambhavāḥ vikārāḥ pūrvōktā

ḥ ihakāryagrahaṇēna gr̥hyantē |
Previously Śaṅkarācārya said the word kāryam refers to the stūla-śarīraṁ; but
Śaṅkarācārya says don’t take the physical body only; physical body is
representative and it includes all the other products also; and what are they? He
says dēhasya-ārambhakāṇi bhūtāni; all the five elements are also the products of
prakr̥ ti; bhūtāni; all the five elements; and how are the five elements important;
dēhasya ārambhakāṇi which are the cause for the origination of the body [dēhasya
ārambhakāṇi is adjective to bhūtāni]; so five elements should be taken; physical
body should be taken and then viṣayāḥ ca; all the objects-of-experience also
indriya-viṣayāḥ; they all should be included the word kāryam in the ślōka; the word
kāryam in the slōka includes pañca-bhūtāni and viṣayāḥ; all of them, which are
prakr̥ ti-sambhavāḥ-vikārā which are the products of the prakr̥ ti; pūrvōktāḥ
mentioned in the previous ślōka. Pūrvōktāḥ means pūrva slōkoktāḥ.
And all of them, iha kārya-grahaṇēna gr̥ hyantē , all of them must be included in
one single word kāryam. Hāryagrahaṇēna means kārya śabdēna; by the word
kāryam. After gr̥ hyantē full stop.
गुणाश्च प्रकृनतसम्भवाः सुखुःखमोहात्मकाः करणाश्रर्त्वात् करणग्रहणेन गृह्यन्ते ।
guṇāśca prakr̥tisambhavā ḥ sukhaduḥkhamōhātmakāḥ karaṇāśrayatvāt

karaṇagrahaṇēna gr̥hyantē |
Śaṅkarācārya wants to take minute observation; it is all relevant for Sānskrīt

students. Others may feel a little bit superfluous. But Śaṅkarācārya is looking them
from Sānskrīt angle. Previously he said karaṇam refers to all the internal organs or
instruments. And the internal organs and the mind is to be taken as karaṇam. The
word kāraṇam occurs where; in the ślōka; karanam refers to all the organs
including the mind. Now Śaṅkarācārya says when you take the mind, you should
include the mental states also. Why should you include the mental-state; in the

previous ślōka the word guṇaḥ is mentioned therefore mental-state should be

included in the word karaṇam of this ślōka. So thus a minute observation is that
20th ślōka talks about the mind; and the 19th ślōka talks about mental-state.
Therefore, when you study: may you remember 19th ślōka and 20th ślōka together
and may you note both the mind and mental-states belong to the prakr̥ ti alone.
Therefore he says guṇāśca prakr̥ tisambhavā ḥ; from the previous slōka; all the
guṇās born of prakr̥ ti [this is borrowed from the previous slōka] sukha-duḥkha-
mōhātmakāḥ which are nothing but different mental-states in the form of comfort,
stress, and conflicts. Comfort, stress and conflicts. Mental states are kāraṇa-
grahaṇēna-gr̥ hyantē; they must be included in the kāraṇam of this ślōka. So in the
word karaṇam of this ślōka the mental-states also must be included; why karaṇa-
āśrayatvāt; because the mental-states are non-separate from the mind; mind
should mean the mental-states also.

416 Verse 13.20
Page 332, verse No.20 bhāṣyam 2nd paragraph.
दे हस्र्ारम्भकाभण भूतानन पचच नविर्ाश्च प्रकृनतसम्भवाः नवकाराः पूवोक्ताः इहकार्यग्रहणेन गृह्यन्ते । गुणाश्च प्रकृनतसम्भवाः
सुखुःखमोहात्मकाः करणाश्रर्त्वात् करणग्रहणेन गृह्यन्ते ।
dēhasyārambhakāṇi bhūtāni pañca viṣayāśca prakr̥tisambhavāḥ vikārāḥ pūrvōktāḥ

ihakāryagrahaṇēna gr̥hyantē | guṇāśca prakr̥tisambhavā ḥ
sukhaduḥkhamōhātmakāḥ karaṇāśrayatvāt karaṇagrahaṇēna gr̥hyantē |
Lord Kr̥ ṣṇā is dealing with the final pair of puruṣa and prakr̥ ti and puruṣa is the
caitanya-tattvam and prakr̥ ti is jaḍa-tattvam and how the two principles are
responsible for saṁsāra? And both of them contribute to saṁsāra in two different
ways. And how do they contribute; prakr̥ ti alone becomes the bhōgya-prapañca;
prakr̥ ti becomes bhōgyam and puruṣa alone becomes the bhōktā. If bhōktā and
bhōgyaṁ are not there, there will not be sukha-duḥkha-bhōgaḥ. Saṁsāra is
defined as sukha-duḥkha-bhōgaḥ; bhōgaḥ means what: experience of pleasures
and pains. Bhōga is possible only when bhōgyam and bhōktā are there. Object and
subject are there; prakr̥ ti contributes to the objective-part and puruṣa contributes
to the subjective-part. Therefore both of them are equally responsible. Generally
we say prakr̥ ti alone is responsible; here is a unique occasion where Lord Kr̥ ṣṇa
and Śaṅkarācārya points out: puruṣa also is responsible by becoming a bhōktā and
he becomes a bhōktā by becoming an enclosed-Consciousness; therefore both of
them contribute to pleasure and pain. And in this ślōka first half talks about
prakr̥ ti’s-contribution to saṁsāra and the second half talks about puruṣa’s-
contribution; puruṣa’s-contribution is not active-contribution, but it is a passive-
contribution; yet there is a contribution.

And the first line Śaṅkarācārya comments upon kārya-karaṇa-kartr̥ tvē; kāryam
means stūla-śarīraṁ and kāryam is sūkṣma-śarīraṁ. Prakṙti contributes to the two
bodies, because of which the experience of the world is possible. And
Śaṅkarācārya wants to connect these two words; kārya and kāraṇa; in this ślōka
Śaṅkarācārya wants to connect to vikāra and guṇa mentioned in the previous
verse [19th verse]. These are all of academic interest only. Vikāra and guṇā of the
19th verse are translated as kāryam and kāraṇam of the 20th verse.
Then naturally the question comes in the 19th verse, the word guṇaḥ is there; but
in the 20th verse the guṇās are not mentioned because only kārya and kāraṇa are
mentioned; how do you account for the guṇās of the 19th verse.
Śaṅkarācārya gives the answer, the karaṇam means sūkṣma-śarīraṁ; in the

sūkṣma-śarīraṁ alone three guṇās are expressing as sukha, duḥkha and mōha.
Karanam means sūkṣma-śarīraṁ; in sūkṣma-śarīraṁ alone, especially the mind,
the three guṇās are expressing as sukha-duḥkha-mōha. Sattva-guṇa expresses as
sukhaṁ, comfort; rajō-guṇa expresses as duḥkha, discomfort or restlessness;
tamō-guṇa expresses as mōha or confusion. And since three guṇās are expressed
in sūkṣma-śarīraṁ, once you mention the sūkṣma-śarīraṁ, the guṇās are included
in that. Therefore the message conveyed here is guṇās of 19th verse are included
in karaṇams of the 20th verse. All these are Śaṅkarācārya’s problems. We will not
have problems because by the time we come to 20th verse, for us 19th verse does
not exist because we live in the present. . That is the advice; learn to live with
the present; therefore when we are in verse 20, 19 nāsti. But poor Śaṅkarācārya he
is struggling with all these problems. Therefore what is the message? Guṇā is
included in the kāraṇa and what is the logic; kāraṇa-āśrayatvāt, because guṇās are
based or located on the karaṇam. Karanam means sūkṣma-śarīraṁ. Sūkṣma-
śarīraṁ here means the mind. Up to this we saw in the last class; Continuing. Page
333

तेिां कार्यकरणानां कतृयत्वम् उत्पादकत्वंर्त् तत् कार्यकरणकतृयत्वं तत्स्मन् कार्यकरणकतृयत्वे हेतुः कारणम् आरम्भकत्वेन प्र
कृनतः उचर्ते । एवं कार्यकरणकतृयत्वेन संसारस्र् कारणं प्रकृनतः ।
tēṣāṁ kāryakaraṇānāṁ kartr̥tvam utpādakatvaṁyat tat kāryakaraṇakartr̥tvaṁ tas

min kāryakaraṇakartr̥tvē hētuḥ kāraṇam ārambhakatvēna prakr̥tiḥ ucyatē | ēvaṁ k
āryakaraṇakartr̥tvēna saṁsārasya kāraṇaṁ prakr̥tiḥ |
Now Śaṅkarācārya gives the vigraha-vākyam for Sānskrīt students. Kārya-
karaṇānāṁ kartr̥ tvāṁ ṣaṣṭī-tatpuruṣaḥ; tēṣāṁ kārya-karaṇānāṁ, with regard to

the body and mind, kartr̥ tvam is in the mūlam is equal to utpādakatvaṁ;
utpādakatvaṁ means creator-hood, generator; generator-status. So generator-
status with regard to body-mind-sense complex is called kārya-karaṇa-kartr̥ tvaṁ
the producer-status; the generator-status with regard to body-mind-complex is
called kārya-kāraṇa-kartr̥ tvam. And tasmin kārya-karaṇa-kartr̥ tvē, with regard to
this generation, hētuḥ-kāraṇam the cause or responsible-factor; hētuḥ means
responsible factor the originator; ārambhakatvēna, as the material cause, the
originator-status belongs to whom; prakr̥ tiḥ ucyatē; prakr̥ ti alone has got the
status of being the producer; all roundabout language. Meaning is what; prakr̥ ti
has produced body-mind--complex. In simple English prakr̥ ti has produced body-
mind-complex. Ēvaṁ, in this manner kārya-karaṇa-kartr̥ tvēna sa ṁsārasya, by
producing body-mind-complex, prakr̥ ti becomes responsible for our saṁsāra. How
is prakr̥ ti responsible for our saṁsāra? Not directly responsible; by producing the
body-mind-complex, prakr̥ ti becomes responsible for saṁsāra. Saṁsārasya
karaṇam prakr̥ ti bhavati. OK. Now the contribution of prakr̥ ti has been talked
about; contribution to what; to saṁsāra. Now Lord Kr̥ ṣṇa wants to talk about
puruṣa’s-contribution to saṁsāra.
Before that, Śaṅkarācārya wants to take a diversion. Before coming to the second
line a diversion is there; with regard to kārya-kāraṇa-kartr̥ tvē there is another
reading also. And what is the alternative reading. I had said before. Kārya kāraṇa
kartr̥ tvē. And Śaṅkarācārya wants to say that reading is also possible. And having

taken this alternative reading, Śaṅkarācārya gives two meanings, for the
alternative reading; one meaning is general-meaning and the other is specific-
meaning. Both Śaṅkarācārya is going to give. Thereafter only we will go to the
second line. Now we will go to the diversion part.
कार्यकारणकतृयत्वे इत्र्त्स्मन्ननप पाठे , कार्ं र्त् र्स्र् पररणामः तत् तस्र् कार्ं नवकारः नवकारर कारणं तर्ोः नवकारनवकारर
णोः कार्यकारणर्ोःकतृयत्वे इनत ।
kāryakāraṇakartr̥tvē ityasminnapi pā ṭhē, kāryaṁ yat yasya pariṇāmaḥ tat tasya

kāryaṁ vikāraḥ vikāri kāraṇaṁ tayōḥ vikāravikāriṇōḥ kāryakāraṇayōḥ kartr̥tvē iti |
kārya-kāraṇa-kartr̥ tvē ityasmin pā ṭhē, this we are going to take this alternative
reading. After that we have to put a dash. The interpretation should be as follows.
What is that; kāryaṁ yat yasya pariṇāmaḥ tat tasya kāryaṁ; after the word kāryam
you have to put a dash. What is the meaning of the word kāryam? Śaṅkarācārya
says, whatever be the product born out of any cause, that product is called
kāryam. It may be a piece of cloth born out of thread; it may be a pot born out of
clay; it may be a furniture born out of wood; any product which is naturally born or
artificially created; a product in Sanskrit is called vikāraḥ and vikāraḥ is called
kāryam. And the cause is called vikāri; clay is called vikāri; the shaped-one, which is
shaped; and that cause which is called vikāri is called kāraṇaṁ; vikāraḥ is kāryam;
vikāri is kāraṇam; the latter part of a change is called vikāraḥ; the former part
before change is called vikāri. This is the pair of kārya-kāraṇam; therefore he says
yad yasya vipariṇāmaḥ whatever be the product, a modification, tat tasya kāryam
that is called kāryam; which is otherwise called vikāraḥ. Kāryam is equal to vikāraḥ.
And vikārikāraṇam; and whatever is undergoing the change, a raw material;
material-cause; vikāri means material cause; is called kāraṇam. So after vikāraḥ
you have to put a full stop. Then after vikāri you have to put an dash is equal to;
[these are all for Sānskrīt students]; vikāri is equal to kāraṇam; and after kāraṇam
we have to put a full stop. Tayōḥ vikāravikāriṇōḥ of that pair, which are known by

two different names vikāra-vikāriṇōḥ; that is one name; the other name is kārya-
kāraṇayōḥ.
Vikāra-vikāriṇōḥ [Sānskrīt students should add: Vikāra-vikāriṇōḥ is equal to kārya

kāraṇayōḥ; both the pair; kartr̥ tvē the ultimate -origin whether it is thread and
cloth or clay and pot, wooden and furniture; any pair of cause-effect that you
experience in the world; for all these pairs of cause-effect because the entire
creation is a bunch of pairs of cause and effect only; for all these bunches of pairs
of cause and effect, there must be one ultimate mūla-kāraṇam; that ultimate mūla-
kāraṇam is prakr̥ tiḥ. So tayōḥ kartr̥ tvē with regard to the origination of the entire
world of causes and effects, prakr̥ ti is the kāraṇam; this is meaning number one;
for the alternative reading. This is the general-interpretation.
Hereafter Śaṅkarācārya will give another interpretation based on sāṅkhya

darśanaṁ which is a technical interpretation. For that we have to remember the
sāṅkhya-theory of creation. We will read that first and then study.
अिवा, िोिि नवकाराः कार्ं सप्त प्रकृनतनवकृतर्ः कारणम् तान्र्ेव कार्यकारणान्र्ुचर्न्ते तेिां कतृयत्वे हेतुः प्रकृनतः उचर्ते,
आरम्भकत्वेनैव ।
athavā, ṣōḍaśa vikārāḥ kāryaṁ sapta prakr̥tivikr̥taya ḥ kāraṇam tānyēva

kāryakāraṇānyucyantē tēṣāṁ kartr̥tvē hētuḥ prakr̥tiḥ ucyatē, ārambhakatvēnaiva |
So to understand this we have to remember the sāṅkhya-chart. To remember that

mentally is ideal; otherwise you will have some difficulty. In sāṅkhya creation
prakr̥ ti is mūla-kāraṇam; called absolute-cause; from prakr̥ ti mahat comes;
ahaṁkāra comes and from the ahaṁkāra we get 16 principles. We have to put
three arrows; one arrow sātvika ahaṁkāra; responsible for mind manaḥ-tattvam;
from rājasa ahaṁkāra dāsa indriyāṇi; from tāmasa-ahaṁkāra pañca-sūkṣma-
bhūtāni; then we have 16 from ahaṁkāra tattvam.

Prakṙti
Group-I
(Absolute-
cause)
Mahat
Prakṙti vikrtayah
(Relative-causes) -
Ahaṁkāra (Group II)
Tāmasa-
Satvika-ahaṁkāra Rājasa-
ahaṁkāra ahaṁkāra
mind (mana-tatvam)
(dāsa indriyāṇi) Pañca-sūkṣma
bhutani
Manah, dāsa - Pañca-stūla
indriyāṇi; pañca-
Bhūtāni
sūkṣma bhutani
Group III

And finally from the five sūkṣma-bhūtas, there is the production of pañca-stūla-
bhūtāni. Not from ahaṁkāra but from pañca-sūkṣma-bhūtāni. This chart you will
have to remember because in our scripture this chart is very often used; in the 7th
chapter, even in the mulam class I have introduced that. Therefore, try to
remember this chart.
And if you take the chart, you can divide it into three groups. One is prakr̥ ti which
is the ultimate cause; which is never an effect. We will call it absolute-cause. Group
I.
And then there are seven intermediary-causes or relative causes. Mahat, ahaṁkāra
and pañca-sūkṣma-bhūtāni (Group II); if you have an imagination with regard to
the chart, mahat, ahaṁkāra and pañca-sūkṣma-bhūtānis; seven items they are
called relative-causes; in Sānskrīt it is called prakr̥ ti-vikṙayaḥ. Why they are called
relative-causes, because from one standpoint they are cause, and from another
standpoint they are effects also. How? Mahat is an effect from the standpoint of
prakr̥ ti. Mahat is a cause from the standpoint of ahaṁkāra. Ahaṁkāra is a product
from the standpoint of mahat and ahaṁkāra is cause from the standpoint of
pañca-sūkṣma-bhūtāni etc. And five subtle elements are products from the
standpoint of ahaṁkāra; and five-subtle-elements are cause from the standpoint
of five-gross-elements. Therefore mahat, ahaṁkāra, and sūkṣma- bhūtāni they are
called relative causes whereas prakr̥ ti is absolute-cause. This is the second group.
First group has got only prakr̥ ti. Second group has got seven items prakr̥ ti and
vikrti. Third group has got 16 items; mind, ten sense-organs and five gross
elements. According to this chart, 16 items are only a product and they are not
cause of anything in this chart; [we need not go out of this chart because the chart
is talking about the tattvam; in the tattvam chart manaḥ, dāsa indriyāṇi and pañca
stūla bhūtāni they come under only product; they don’t come under the cause. 16
are called kāryam; 7 are called relative-kāraṇam; in English 16 are called product; 7
are called relative-causes and prakr̥ ti is the absolute-cause.

Ok. What is the message of Lord Kr̥ ṣṇa? In the first line of this verse, Śaṅkarācārya
says kāryam means the sixteen products. in this ślōka the second interpretation of
the alternative-reading; kāryam refers to 16 products; and kāraṇam in this ślōka
refers to 7 relative-causes; so 16 products and 7 relative-causes; all of them have
originated from one absolute-cause called prakr̥ ti. You must have understood by
now; otherwise note this sentence and do meditation at home keeping the chart in
hand; but I will give one consolation remark even if you don’t get it, your mōkṣa
will not be obstructed. With this note I will repeat this sentence; 16 products and 7
relative-causes are born out of one absolute-cause called prakr̥ti. This is the
second meaning of the alternative reading, kārya-kāraṇ-kartr̥ tvē hētu ḥ prakr̥ tiḥ
ucyatē.
Now look at the bhāṣyam. Sōḍaśa-vikārāḥ kāryaṁ; sixteen products are kāryam, in
sāṅkhya creation. Sapta-prakr̥ ti-vikr̥ tayaḥ kāraṇam; seven relative-causes are
called kāraṇam; in this ślōka; tānyēva kārya-kāraṇāny-ucyantē; this seven plus
sixteen alone are called kārya-kāraṇās in the 20th ślōka. And tēṣāṁ kartr̥ tvē hētuḥ,
the cause for the origination of these twenty-three principles (16 + 7 = 23) is
prakr̥ tiḥ ucyatē, ārambhakatvēna, as their producer.
With this alternative-reading diversion-part is over. Now Śaṅkarācārya comes to

the second line of the ślōka. We will read.
पुरुिश्च संसारस्र् कारणं र्िा स्र्ात् तत् उचर्ते —

पुरुिः जीवः क्षेत्रज्ञः भोक्ता इनत पर्ायर्ः, सुखुःखानां भोग्ज्र्ानां भोक्तृत्वेउपलब्धृत्वे हेतुः उचर्ते ॥
puruṣaśca saṁsārasya kāraṇaṁ yathā syāt tat ucyatē —

puruṣaḥ jīvaḥ kṣētrajñaḥ bhōktā iti paryāyaḥ, sukhaduḥkhānāṁ bhōgyānāṁ bhōk
tr̥tvē upalabdhr̥tvē hētuḥ ucyatē ||
So puruṣaḥ saṁsārasya kāraṇaṁ yathā syāt; how does puruṣa, the original-
Consciousness becomes responsible for saṁsāra? How does OC (the original
consciousness) becomes responsible for saṁsāra; tat ucyatē, that phenomenon,

that mechanism, that diagnosis, Lord Kr̥ ṣṇa wants to present; and what is that
answer; unenclosed-Consciousness is free from saṁsāra; when the enclosed-
Consciousness becomes the enclosed-Consciousness; apraviṣṭa-caitanyam and
praviṣṭa-caitanyam. Vidyāranya uses this in his Anubhuti-Prakāśa; beautiful
language; apraviṣṭa-caitanyam and praviṣṭa-caitanyam; before entry and after
entry; after entry means what now it is available, enclosed within what; within
body-mind-complex; which is the contribution of what; prakr̥ ti. Once the enclosed-
Consciousness is formed; that becomes the bhōktā; how? Not independently, but
in association with the-mind-and-cidābhāsaḥ. The enclosed-Consciousness which
is the original-Consciousness; which is changeless-principle which is called sākṣi-
caitanyam, that enclosed-Consciousness itself independently does not become
bhōktā; but in association with RM and RC (reflecting-medium and reflected-
Consciousness), it becomes sākṣi; what type of bhōktā; nirvikāra-bhōktā;
changeless-experiencer; in fact, the definition of sākṣi is changeless-experiencer
and you should add: in association with mind and cidābhāsaḥ. And therefore the
enclosed-Consciousness is given a new-name; what are those names; puruṣaḥ,
jīvaḥ. He has become jīvātma. Like the waker is muktaḥ, how long? Until he creates
a dream-world; creating a dream-world itself is not a problem. What do we do? We
enter the dream world. Svapna-pravēśaḥ like pattana-pravēśam, svapna pravēśaḥ
we enter the svapna; the entry becomes getting into problem.
Therefore jīvaḥ; another word is what, kṣētrajñaḥ; another word is bhōktā; what
type of bhōktā; nirvikāra-bhōktā-sākṣi; iti paryāyaḥ. And saḥ, that you have to
supply; such a puruṣaḥ, sukha-duḥkhānāṁ bhōgyānāṁ bhōktr̥ tvē, in becoming
the experiencer of sukha-duḥkham; bhōktr̥ tvē; bhōktr̥ tvē means upalabdhr̥ tvē, the
word upalabdha means changeless-experiencer, by sānnidhya-māthrēṇa;
upalabdhr̥ tvē, in being the changeless-experiencer, sākṣi, in association with mind
and cidābhāsaḥ is always understood; otherwise it will be confusing. Mere sākṣi
cannot be the experiencer; always you should add in association with mind and

cidābhāsaḥ; bhōktr̥ tvē, hētuḥ ucyatē become responsible for becoming the
experiencer. Continuing
किं पुनः अनेन कार्यकरणकतृयत्वेन सुखुःखभोक्तृत्वेन च प्रकृनतपुरुिर्ोः संसारकारणत्वमुचर्ते इनत,
kathaṁ punaḥ anēna kāryakaraṇakartr̥tvēna sukhadu ḥkhabhōktr̥tvēna ca

prakr̥tipuruṣayōḥ saṁsārakāraṇatvamucyatē iti,
Now Śaṅkarācārya wants to explain this phenomenon in some more detail so that
we have a clear picture of how the burden of life or burden of saṁsāra how it
happens. The clear understanding of phenomenon-of-saṁsāra itself will give
liberation. The mere understanding, clear understanding of samsara itself will be
liberation. Lord Kr̥ ṣṇa does not give the complete picture; Lord Kr̥ ṣṇa only take
prakr̥ ti becomes bhōgyaṁ, puruṣa becomes bhōktā; and this bhōktā-bhōgyaṁ
relationship is struck and the striking of this relationship becomes a problem.
Prakṙti becomes bhōgyaṁ [experienced] and puruṣa becomes bhōktā
[experiencer], a relationship is struck; marriage takes place; unholy-marriage
What is the relationship; bhōktā-bhōgya relationship; the arrival of bhōktr̥ -bhōgya
saṁbandha is responsible for the saṁsāra-bhāraḥ; now Lord Kr̥ ṣṇa only makes
this much statement.
Śaṅkarācārya wants to analyse that further; and wants to say how this saṁbandaḥ
itself becomes a burden. Therefore he asks the question kathaṁ punaḥ; how come
anēna kārya-karaṇa-kartr̥ tvēna, by this prakr̥ ti’s transformation into bhōgya-
prapañca because of the transformation of prakr̥ ti into bhōgya-prapañca; and
sukha-duḥkha-bhōktr̥ tvēna and the seeming -transformation of puruṣa to become
bhōktā; prakr̥ ti’s transformation into bhōgyam is actual-transformation because
prakr̥ ti is savikāraṁ. And puruṣa’s-transformation into bhōktā is seeming-
transformation; why, [you should never make a statement mechanically, every
word should be thoughtfully made] because, prakr̥ ti’s-transformation is actual;
because prakr̥ ti is savikāraṁ (subject to change]; puruṣa’s-transformation is

‘seeming’-transformation; because Puruṣa, the Consciousness, is incapable of

transformation; therefore the transformation of Consciousness is always seeming.
Puruṣa’s seeming-transformation into bhōktā; and what type of bhōktā; if it is

sukha-bhōktā it is good news; becoming a bhōktā is good or bad; becoming an the
experiencer is good news as long as you receive regularly get good news; but
unfortunately the news is not always good, especially from family members.
Always we want to get only good news from our children and our grand-children;
but once the bad news come; any time phone call comes, even when the ring goes
or you see the number, the BP rises! Therefore, kēvala sukha-bhōktr̥ tvam is not
saṁsāra; but unfortunately it is śīta-uṣṇa-sukh-duḥkhadām. Therefore sukha-
duḥkha-bhōghtrutvēna ca prakr̥ ti -puruṣayōḥ; the two-fold transformation of
prakr̥ ti and puruṣaḥ; saṁsāra-kāraṇatvam; must be connected with kathaṁ;
kathaṁ saṁsāra-kāraṇatvam; how does it becomes a problem; where is the snag?
Ucyatē that minute details Lord Kr̥ ṣṇa does not give here. He will give it later
where Śaṅkarācārya will have a deeper analysis. We will be doing a deeper
analysis, I will give you the slōka number also; there I will remind you. kṣētra-
kṣētrajña saṁyōgāt tat viddhi Bharadarṣabha, verse no 26 there is a word kṣētra
kṣētrajña saṁyōgaḥ, there a deeper analysis is going to be made; here
Śaṅkarācārya gives the root for that. And what is that; I will give a clue here. Prakṙti
becoming bhōgyaṁ is no problem. Puruṣa becoming nirvikārabhōktā-sākṣi also no
problem; in association with mind and cidābhāsaḥ; that is not a problem. But the
problem is forgetting the status of the bhōktā is our problem. Whenever I say I-
am-the-bhōktā of the bhōgya-prapañca, we should remember the complete status
of the bhōktā, and what is the complete status of bhōktā; bhōktā is puruṣa;
puruṣaḥ is asaṅgaḥ; and nitya-muktaḥ and the bhōgyaṁ is mithya and of an lower
order of reality, incapable of touching me, sākṣi chēta kēvalō nirguṇaśca. So being
a bhōktā is not a problem; not remembering the complete-status of the bhōktā is
the problem. And what is the complete status of the bhōktā? Lord Kr̥ ṣṇa will tell
later.

उपिष्टानुमन्ता च भताय भोक्ता महेश्वरः ।

परमात्मेनत चाप्र्ुक्तो दे हेऽत्स्मन्पुरुिः परः ॥ १३-२३॥
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ |
paramātmeti cāpyukto dehe:'sminpuruṣaḥ paraḥ || 13-23||
bhōktā sākṣi is asaṅga-nirvikāra-caitanyam. I am not affected.
न मे द्वे िरागौ न मे लोभमोहौ

मदो नैव मे नैव मात्सर्यभावः ।
न धमो न चािो न कामो न मोक्षः
चचदानंदरूपः शिवोऽहं शिवोऽहम् ॥ ३॥
na mē dvēṣarāgau na mē lōbhamōhau
madō naiva mē naiva mātsaryabhāvaḥ |
na dharmō na cārthō na kāmō na mōkṣaḥ
cidānaṁdarūpaḥ śivō:'haṁ śivō:'ham || 3||
Nirvāṇa ṣaṭkam by Śaṅkarācārya.
All of them belong to what: bhōgya-prapañca. In fact, I do not require mōkṣa also;
why I do not require mōkṣa; because to say I-require-mōkṣa is to say I have
saṁsāra. Na dharmō na cārthō na kāmō na mōkṣaḥ, cidānandarūpaḥ śivō:'ham
śivō:'ham. This avidyā and adhyāsa is the problem. Adhyāsa-principle Kr̥ ṣṇā does
not mention here ; but he will mention in that slōka No .26; adhyāsa Kr̥ ṣṇā calls
saṁyōgaḥ; and that alone is said in Adhyāsa-Bhāṣyam of Brahma-Sūtra. Unless I
remember my higher status and come to binary format. If I don’t remember, I will
identify with the mind; I will identify with cidābhāsaḥ; and through the mind and
cidābhāsaḥ identify with the body; through the body, I will identify with the mahā-
family and through that pañca anātma; you are finished. This is going to be the
discussion. We will read.
अत्र उचर्ते —कार्यकरणसुखुःखरूपेणहेतुफलात्मना प्रकृतेः पररणामाभावे, पुरुिस्र् च

चेतनस्र् असनत तुपलब्धृत्वे, कुतः संसारः स्र्ात्? र्दा पुनः कार्यकरणसुखुःखस्वरूपेणहेतुफलात्मना पररणतर्ा प्रकृत्र्ा भो
ग्ज्र्र्ा पुरुिस्र् तनद्वपरीतस्र् भोक्तृत्वेन अनवद्यारूपः संर्ोगः स्र्ात्, तदा संसारः स्र्ात् इनत ।
Atra ucyatē —kāryakaraṇasukhaduḥkharūpēṇahētuphalātmanā prakr̥tēḥ

pariṇāmābhāvē, puruṣasya ca cētanasya asati tadupalabdhr̥tvē, kutaḥ saṁsāraḥ

syāt? Yadā punaḥ kāryakaraṇasukhaduḥkhasvarūpēṇahētuphalātmanā pariṇatayā

prakr̥tyā bhōgyayā puruṣasya tadviparītasya bhōktr̥tvēna avidyārūpaḥ saṁyōgaḥ
syāt, tadā saṁsāraḥ syāt iti |
Very beautiful analysis. So before the creation came, even though puruṣa and
prakr̥ ti both were there; they were not bifurcated into the experiencer-
experienced-duality. Even though duality was there, but it was as good as
advaitam because bhōktṙ-bhōgya division was not there at that time; exactly like
deep sleep state.
In deep-sleep-state also puruṣa is there prakr̥ ti is there but Bhōktṙu-bhōgya

division has not manifested. As long as Bhōktṙu-bhōgya division has not
manifested; in sleep, what is our experience; it is ānandaḥ, sukhaṁ ahaṁ
asvāspam. Therefore if you want to understand sr̥ ṣṭi, you take only suṣupti and
jāgrat; from advaita avastha when I wake up; what happens; from the advaitam, I
divide myself into bhōktā and bhōgya; this is the first step of saṁsāra dvitīyāt vai
bhayaṁ bhavati. And whenever we say duality; It is not chair-wall duality; dvitīyaṁ
means Bhōktṙu-bhōgya dvitīyaṁ; subject-object duality; one contributing the
object and another contributing to subject; that is what Śaṅkarācārya says. This is
the first step.
So kārya-karaṇa-sukha-duḥkha-rūpēṇa, in the form of body-mind; in the form of

pleasure and pain; in the form of hētu and phalam; hētu and phalam means karma
and karma-phalam; so body mind; in fact, you can change the order, body-mind,
action-result; and sukha-duḥkhaṁ; pleasure-pain; in these forms prakr̥ tē ḥ
pariṇāma-ābhāvē, prakr̥ ti modifies.
And if this modification were not there, on the part of prakr̥ ti; similarly puruṣasya
ca cētanasya tadupalabdhr̥ tvē asati, and the puruṣa becomes what; the
experiencer and if the puruṣa does not become the experiencer that means if we
were continuing in deep-sleep state; I don’t become experiencer and prakr̥ ti does
not become experienced; if the subject-object division were not to happen, kutaḥ

saṁsāraḥ syāt; where will be the saṁsāra; it is not a question; there will be no
saṁsāra. Akṣēpārtē kūṭaḥ? And therefore the first step in saṁsāra is what;
dvaitaṁ; dvitīyāt vai bhayaṁ bhāvati; udaram antharam kurute; asatasya bhayam
bhāvati; that is said here; yadā punaḥ and when radically, unfortunately first
vikṣēpa-śakti of prakr̥ ti becomes active; kārya-karaṇa-rūpēṇa hētuphalātmanā
pariṇatayā, when prakr̥ ti becomes the bhōgya-prapañca, in the form of body-
mind-complex; in the form of action and results; in the form of pleasure and pain;
prakr̥ tyā bhōgyayā; and if bhōgya-prapañca alone is there, no problem; as long as
the news does not come let any event happen; no problem because you don’t
know; ignorance is bliss; therefore mere bhōgyaṁ alone is not saṁsāra; then you
require what bhōktā. Therefore he says puruṣasya tadviparītasya bhōktr̥ tvēna and
puruṣa becomes the experiencer and the duality is created. And saṁyōgaḥ syāt
and there is the interaction; no interaction means there is no problem;
saṁyōgaḥ syāt, relationship is struck, saṁsāraḥ syāt.
And there also Śaṅkarācārya uses the crucial word avidyārūpaḥ; that word is very
crucial; he wants to show that experiencing the world by itself is not the cause of
saṁsāra, because jīvan muktās also experience the world; they have also got
bhōktr̥ -bhōgya saṁbandaḥ. Therefore mere bhōktr̥ -bhōgya alone does not cause
saṁsāra; because jīvan-muktās are there; duḥkheṣvanudvignamanāḥ sukheṣu
vigataspṛhaḥ. In addition to this there is an additional factor; what is that factor,
avidyārupah; which is adhyāsa-rūpaḥ; which we will see in the next class.

417 Verses 13.20 and13.21
Page 333, bhāṣyam last paragraph.
अत्र उचर्ते —कार्यकरणसुखुःखरूपेणहेतुफलात्मना प्रकृतेः पररणामाभावे, पुरुिस्र् च

चेतनस्र् असनत तुपलब्धृत्वे, कुतः संसारः स्र्ात्? र्दा पुनः कार्यकरणसुखुःखस्वरूपेणहेतुफलात्मना पररणतर्ा प्रकृत्र्ा भो
ग्ज्र्र्ा पुरुिस्र् तनद्वपरीतस्र् भोक्तृत्वेन अनवद्यारूपः संर्ोगः स्र्ात्, तदा संसारः स्र्ात् इनत ।
Atra ucyatē — kāryakaraṇasukhaduḥkharūpēṇahētuphalātmanā prakr̥tēḥ

pariṇāmābhāvē, puruṣasya ca cētanasya asati tadupalabdhr̥tvē, kutaḥ saṁsāraḥ
syāt? Yadā punaḥ kāryakaraṇasukhaduḥkhasvarūpēṇahētuphalātmanā pariṇatayā
prakr̥tyā bhōgyayā puruṣasya tadviparītasya bhōktr̥tvēna avidyārūpaḥ saṁyōgaḥ
syāt, tadā saṁsāraḥ syāt iti |
Lord Kr̥ ṣṇa deals with last pair in the form of puruṣa and prakr̥ ti which have been
already discussed in the beginning, in the form of kṣētra and kṣētrajña. The only
difference is kṣētra and kṣētrajña are at the micro level, after the creation, whereas
puruṣa and prakr̥ ti is the pair before the creation itself. And before the creation,
puruṣa and prakr̥ ti were existing as one entity without any internal-division in the
form subject and object. Just as during suṣupti we don’t have subject-object
division; during praḷayam subject-object division was not there; even though the
potential for division existed during the praḷayam. And how this non-dual mixture
at the time of sr̥ ṣṭi gets divided into subject-object pair? How we ourselves get
divided into subject-object pair. Just as we do in dream, we go to bed as a single
individual, the moment we project the dream, the subject-object duality is created;
the same thing happens at the time of sr̥ ṣṭi also. And in this pair which one
contributes to which one. 20 and 21 are very beautiful slōkās; and in that Lord
Kr̥ ṣṇa diagnoses our saṁsāra problem. Kr̥ ṣṇā says at the time of śr̥ ṣṭi; prakr̥ ti
contributes to the bhōgya-prapañca consisting of the world, the body and the
sense-organs. Prakṙti contributes to the bhōgya-prapañca which includes the

world, the body, the mind and sense-organs; prakr̥ ti contributes to bhōgya-
prapañca; because all the four are changing pariṇāmi contribution. And what the
contribution of puruṣa; puruṣa does not do anything; puruṣa is enclosed within the
product, in the form of enclosed-Consciousness; the sākṣi caitanyam which is here
called bhōktā. And very carefully note. Sākṣi-caitanyam is called bhōktā here, not
independently but in association with the mind and the sense-organs; this package
is called bhōktā. The mind and thoughts are called savikāra-bhōktā and sākṣi is
called nirvikāra-bhōktā and this sākṣi alone is available in the form of I am.
बापर्ाददरवनप जाग्रदाददिु तिा सवायस्ववस्िास्वनप

व्यावृिास्वनुवतयमानमहचमत्र्न्तः स्फुरन्तं सदा ।
............................................................. Dakshinamoorthy sthothram
bālyādiṣvapi jāgradādiṣu tathā sarvāsvavasthāsvapi

vyāvr̥ ttāsvanuvartamānamahamityantaḥ sphurantaṁ sadā |
.................................. Dakshinamoorthy sthothram
The continuous-I that is experienced refers to the sākṣi, the nirvikāra-bhōktā alone.
And as sākṣi, nirvikāra-bhōktā-I contacts or confronts savikāra-bhōgya-prapañca.
And once the Bhōktṙu-bhōgya saṁbandaḥ comes, the saṁsāra comes; that is what
is being explained here. Śaṅkarācārya raised a question in the previous paragraph
how does the puruṣa and prakr̥ ti become responsible for saṁsāra? Before sr̥ ṣṭi
puruṣa does not have bhōktā status; prakr̥ ti does not have bhōgyaṁ status also;
only after sr̥ ṣṭi, puruṣa gets bhōktā-status and prakr̥ ti gets bhōgyaṁ-status.
And I am using these two Sānskrīt words; better I translate; bhōktā means
experiencer, the changeless-experiencer called witness; and bhōgyaṁ means
what; the changing-experienced-universe. That is what is said here. Atra ucyatē —
kārya-karaṇa-sukha-duḥkha-rūpēṇa, [we saw this in the last class] prakr̥ ti gets
transformed in the form of kārya-kāraṇam; kāryam means body, kāraṇam means
mind; i.e. mind and senses; and sukha-duḥkha-rūpēṇa which are mental-vr̥ tti;
karaṇam means mind and sukha-duḥkha means mental -vr̥ tti; and this is based on

the first reading; based on the second reading hētu phalatmana kārya kāraṇa
rūpēṇa ca. Do you remember the two readings; kārya-karaṇa; and kārya-kāraṇa.
Śaṅkarācārya takes both the readings; the second reading is presented as
hētuphalātmanā; hētu means kāraṇam and phala means kāryam; we can roughly
understand as karma and karma phalam; hētuphalātmanā, this is the word
Gaudapādācārya uses in the Māṇḍūkya Kārikā which reads as
र्ाविे तुफलावेिः संसारस्तावदार्तः ।

क्षीणे हेतुफलावेिे संसारं न प्रपद्यते ॥ Kar i ka I V.K 56॥
yāvaddhētuphalāvēśaḥ saṁsārastāvadāyataḥ |
kṣīṇē hētuphalāvēśē saṁsāraṁ na prapadyatē || Karika IV.K 56||
As long as you are obsessed with kāraṇa-kārya flow of the prakr̥ ti, saṁsāra will
never leave you; transcend the karma-karma phalam flow, saṁsāra ends.
Transcending the flow is mithyātva niścayaḥ; there is no other transcendent other
than mithyātva-niścaya. Therefore, those two words are kārika words. Hētu-
phalātmanā prakr̥ tēḥ pariṇāma-abhāvē, prakr̥ ti transforms in this form; and if
prakr̥ ti does not transform saṁsāra would not have been there. Hypothesis. If
prakr̥ ti does not get transformed saṁsāra would not have been there. Therefore
prakr̥ ti-transformation is one problem. Then what is the second? Puruṣasya ca
cētanasya asati tadupalabdhr̥ tvē asati and puruṣa, the-Consciousness also if it
does not get-enclosed-in-the-mind and become the sākṣi-bhōktā, saṁsāra would
not have been there. Hypothetical. If the consciousness does not get-enclosed-in-
the-mind and becomes the sākṣi-bhōktā; then also saṁsāra would not have
happened; but puruṣa gets enclosed and with the enclosure get trapped; I enter
the gṙham for freedom as a gr̥ hasthāḥ {I am not criticising you} I enter the gṙham
for veedu for veedu. In Tamil the Veedu has two meanings: one meaning is house
and the other one is liberation. I entered the veedu for veedu; I entered the house
for liberation and became a gr̥ hasthā; and instead of becoming liberated, I got
what? Trapped in saṁsāra. Therefore he says puruṣasya tadupalabdhr̥ tvē,
tadupalabdhr̥ tvē means bhōktr̥ tvē asati and became a gṙhasta; tad means

bhōgyaṁ upalabdhr̥ tvē means sākṣitvam; bhōgya-sākṣitve asati; otherwise

bhōktr̥ tvē-asati; if puruṣa had not become the sākṣi, kutaḥ saṁsāraḥ syāt; saṁsāra
would not have happened; this is vyatirēka nyāyaḥ. Hereafter he wants to give the
On the other hand what happened? yadā punaḥ-kārya-karaṇa-rūpēṇa hētu-
phalātmanā-pariṇataya-prakr̥ tyā on the other hand when prakr̥ ti got transformed
into body-mind complex, as well as karma phalam; bhōgyayā; so pre-sr̥ ṣṭi-prakr̥ ti
became post-sr̥ ṣṭi bhōgyaṁ; pre-sr̥ ṣṭi-prakr̥ ti became post-sr̥ ṣṭi bhōgyaṁ; that is
why sāmanadikaraṇyam prakr̥ tyā bhōgyayā and what does puruṣa do. If puruṣa
had kept quiet no problem; puruṣasya tadviparītasya, puruṣa, the-Consciousness
which has got totally opposed nature; tama prakāśavad viruddha svabhāvayōḥ
tadviparītasya; when you see adhyāsa bhāṣyaṁ; the whole two slōkās are adhyāsa
bhāṣyaṁ essence.
So tadviparītasya puruṣasya; because prakr̥ ti is changing and puruṣa is not

changing; prakr̥ ti is jaḍam and puruṣa is cētanam; prakr̥ ti is object and puruṣa is
subject; prakr̥ ti is divisible; puruṣa is indivisible; in every field prakr̥ ti and puruṣa
are opposed to each other; therefore tadviparītasya;
......
छार्ातपौ ब्रह्मनवदो वदन्न्त
पचचाग्ज्नर्ो र्े च नत्रणाचचकेताः ॥ किोः I . I I I . १॥
......
chāyātapau brahmavidō vadanti
pañcāgnayō yē ca triṇācikētāḥ || kathōḥ I. III. 1||
tadviparītasya bhōktr̥ tvēna, I become experiencer and the world becomes

experienced.
And then Śaṅkarācārya makes a brilliant note; even experiencing the world itself is
not a problem. Being bhōktā is not problem; in fact being bhōktā can be a blessing
because if I am all the time in advaita-avastha; it will be boring; therefore it is nice
to have the dvaita-avastha in which alone I can have śabda, sparśa and wonderful

movie; therefore becoming a bhōktā can be a blessing because I have got an

wonderful entertainment.
But the blessings can become a curse under one condition; what is that; if I know I
am bhōktā and I am a sākṣi and I am asaṅga; and remember the 4th capsule of
vēdānta; what is the 4th capsule; don’t say I am asaṅgaḥ in the class; what is the
4th capsule of vēdānta; I, the-sākṣi-bhōktā, am never affected by any event that
happens in the material-world; material-body; material sense-organs; material-
mind; anything that happens is asañgōham asañgōham; if I remember and not
only I remember my asañgatvam, I also remember I-am-of-a-higher-order-of-
reality and puruṣa is sathyaḥ and bhōgya-prapañca, the prakr̥ ti is mithya. Thus if I
remember my sathyatvam and asañgatvam and remember bhōgya-prapañcasya
mithyatvam, then life becomes what, the fifth capsule; by remembering my higher
nature, life becomes a blessing. Therefore bhōktr̥ tvam itself is not a problem; then
what is the problem? Identifying and getting lost in the prakr̥ ti. That is said here:
bhōktr̥ tvēna-saṁyōgaḥ; saṁyōgaḥ means adhyāsaḥ, abhimānaḥ; first I experience
the mind as-an-object; when I wake up and immediately after the mental-
experience, I identify with the mind; and when the mind-is-disturbed; I never say
mind-is-disturbed; what is my language; I-am-disturbed. Trapped! That is called
avidyā-rūpaḥ saṁyōgaḥ; mithya jñāna rūpa adhyāsaḥ; it is very important word,
avidyā-rūpaḥ means abhimāni-rūpaḥ; identification; first I identify with the mind;
then identify with sense-organs. Then I identify with the body; then I identify with
the family; than everything is lost! ; the moment these four-layers of
identification comes, called ahaṁkāra-mamakāra; ahamidi-mamēdi naisargikōyaṁ
lōka vyavahāraḥ; personal worries or family worries; these two engulf me.
That is said here avidyārūpaḥ; here avidyā should be translated adhyāsaḥ;

adhyāsaḥ must be translated as ahaṁ-mama abhimāna-rūpah. Saṁyōgaḥ
adhyāsaḥ syāt; tadā saṁsāraḥ syāt; jñāni is also a bhōktā; he also experiences the
world; but what does he remember. Paśyañśṛṇvanspṛśañjighrann, naiva kincit
karōmi (5.8);





When the matter and matter interact; it does not matter; because I am non-
material spirit. In fact, this word saṁyōgaḥ, Śaṅkarācārya borrows from the next
verse. Therefore this paragraph is taken by Śaṅkarācārya in advance; from the
next verse. Lord Kr̥ ṣṇa himself will talk about this in the next verse.
अतः र्त् प्रकृनतपुरुिर्ोः कार्यकरणकतृयत्वेन सुखुःखभोक्तृत्वेन च संसारकारणत्वमुक्तम्, तत् र्ुक्तम् । कः पुनः अर्ं संसारो
नाम? सुखुःखसम्भोगः संसारः । पुरुिस्र् च सुखुःखानां सम्भोक्तृत्वं संसाररत्वचमनत ॥ २० ॥
ataḥ yat prakr̥tipuru ṣayōḥ kāryakaraṇakartr̥tvēna sukhadu ḥkha bhōktr̥tvēna ca

saṁsārakāraṇatvamuktam, tat yuktaṁ | kaḥ punaḥ ayaṁ saṁsārō nāma?
sukhaduḥkhasambhōgaḥ saṁsāraḥ | puruṣasya ca sukhaduḥkhānāṁ
sambhōktr̥tvaṁ saṁsāritvamiti || 20 ||
Ataḥ, therefore yat prakr̥ tipuru ṣayōḥ saṁsāra-kāraṇatvam; those two words
should be connected; prakr̥ ti and puruṣa being responsible to saṁsāra; and in
what way they are responsible; kārya-karaṇa-kartr̥ tvēna should be connected with
prakr̥ ti, respectively. Prakṙti is responsible by becoming body-mind-complex;
sukha-duḥkha-bhōktr̥ tvēna, puruṣa becomes responsible by becoming bhōktā; so
through this bhōgya-Bhōktṙu-division, which alone is called dvaitaṁ. Whenever
upaniṣat says dvaitaṁ is the cause of saṁsāra, what is the meaning of the word
dvaitaṁ; we have to very carefully note; dvaitaṁ means duality; two questions will
come; why do you call it duality; when there is plurality; there are many things why
do you call it dvaitaṁ is the one question. The second question is even when you

use the word dvaitaṁ, what are the two meant by the word dvaitaṁ; is it table and
the desk or table and chair or fan and hall what are the two; very very significant;
in vēdānta, dvaitaṁ means bhōktā-bhōgyaṁ; the experiencer-experienced duality
alone is mentioned. And in this duality, plurality is included, because plurality is
merged into bhōgyaṁ; because all the infinite things in the creation are included
in one word bhōgyaṁ. Therefore how many things are there; bhōgyaṁ is one and
bhōktā; one is prakr̥ ti and the other is puruṣa. Therefore sukha-duḥkha-
bhōktr̥ tvēna ca; saṁsāra kāraṇatvam uktaṁ by Lord Kr̥ ṣṇā; tad uktaṁ that is
logical statement only.
Then Śaṅkarācārya raises a question: kaḥ punaḥ ayaṁ saṁsārō nāma? Very
important portion; what is the definition of saṁsāra; very rarely asked question
and answered; what do you mean by saṁsāra. Certainly not the Tamil saṁsāra
(wife); that meaning certainly don’t take. The word saṁsāra has two meanings.
One is the etymological meaning; and another is conventional meaning.
Etymological meaning is also correct; that is also given in other context. And what
is that meaning which is not mentioned here. सम् + सृ means continuous travel; saṁ
means continuous and directionless and सृ means travel; सृ is the Sanskrit root;
abstract noun of the root सृ; and here sāraḥ means not essence; sarah means
saraṇaṁ movement of; all the time on the move; so saṁsāraḥ means continuous
directionless, zig-zag travel. It is the literal meaning.
And what do you mean by continuous travel; punarapi jananam punarapi

maraṇam; travelling from one body to another.
ऊध्वं गचछन्न्त सत्त्वस्िा मध्र्े नतष्ठन्न्त राजसाः ।

जघन्र्गुणवृशिस्िा अधो गचछन्न्त तामसाः ॥ १४-१८॥
ūrdhvaṁ gacchanti sattvasthā madhyē tiṣṭhanti rājasāḥ |
jaghanyaguṇavr̥ttisthā adhō gacchanti tāmasāḥ || 14-18||
If I have sattva-guṇa I go to higher lōka; rajō-guṇa means horizontal travel; tamō-

guṇa; downward travel; upward, downward and horizontal; this continuous

punarapi jananam and punarapi maraṇam is the etymological meaning of the

word saṁsāraḥ. And from that angle mōkṣa is defined as end of all travel.
र्त्साक्षात्करणाद्भवेन्न पुनरावृशिभयवाम्भोननधौ
तस्मै श्रीगुरुमूतयर्े नम इदं श्रीदभक्षणामूतयर्े ॥ दक्षीणामुर्तं स्तोत्रम्. ३॥
yatsākṣātkaraṇādbhavēnna punarāvr̥ttirbhavāmbhōnidhau
tasmai śrīgurumūrtayē nama idaṁ śrīdakṣiṇāmūrtayē || dakṣīṇāmurti stōtram. 3||
There is no more cycle of birth and death; this is the technical-literal meaning; this
meaning can be given only to those people who believe in rebirth. This definition
of saṁsāra can be given only to those people who believe in rebirth. If people do
not believe in that, we give the second definition of saṁsāra. What is that?
Universal-definition; āstika-nāstika udāharaṇam; what is that; Śaṅkarācārya raises
the question. Kaḥ punaḥ; what indeed is; ayaṁ saṁsāraḥ nāma; nāma means
popular, indeclinable. This popular word saṁsāra, what does it mean.
Śaṅkarācārya defines in one word; remember this definition; sukha-duḥkha-
sambhōgaḥ; means continuously experiencing pleasure and pain. Pain coming
after pleasure becomes more pain like coming out of AC room. If you are outside
continuously you don’t feel the heat. If you remain in AC for some time and come
out, the heat will be felt more uncomfortable. There is a beautiful slōka; anyway;
सुखं नह ुःखान्र्नुभूर् िोभते

र्िान्धकाराददव दीपदियनम्।
सुखािु र्ो र्ानत दिां दररितां
च्स्ितः िरीरेण मृतः स जीवनत।।1।।
sukhaṁ hi duḥkhānyanubhūya śōbhatē

yathāndhakārādiva dīpadarśanam|
sukhāttu yō yāti daśāṁ daridratāṁ
sthitaḥ śarīrēṇa mr̥taḥ sa jīvati||1||
If you are born poor, you do not feel the poverty at all; but having enjoyed all
riches, you lose everything and come to poverty; that sting of poverty is too much.

Similarly if duḥkham comes; more painful. Similarly if duḥkhaṁ alone is there we
will not know it is duḥkha at all; but the problem is you enjoy some sukhaṁ; and
half way duḥkha comes; and we will not know when the situation will change. And
therefore Dayānanda Svāmiji says it is not sukhaṁ-duḥkha; it is sukhaṁ-duḥkham;
it is duḥkham duḥkham sukhaṁ duḥkham duḥkham sukhaṁ; the pattern you can
never decipher. And this helplessness with regard to the changing-fortunes; the
helplessness with regard to changing-fortunes, with regard to pañca-anātma; the
possession, profession, the family, the body; and the mind; it changes and I don’t
have absolutely any control at all; this helplessness and when there is continuous
helplessness, I get the sense of being trapped. Either trapped in a place; or
trapped in a family; or trapped in a relationship or trapped in a body. Four types of
trapping are there. Trapped in a place; trapped in a family, trapped in a body and
or trapped in a particular relationship; this sense of being trapped is called
saṁsāra. Then alone I start praying to the Lord; oh Lord why you cannot take me
quickly. And that is also in not my hands. This experience of helplessness is
saṁsāra. That is why I define it as Helpless, Anger, Frustration and Depression.
[HAFD]. When I go through this cycle of few types I consider; life is a liability; life is
a burden; life is a boredom; then I ask the fundamental question why did
Bhagavān created the world. Suddenly philosophy comes. Until then eating
Icecream on Sundays, he never asked this question. But now I ask the question
why did Bhagavān create the world? And Sāmiyar becomes relevant. For Arjuna
also, Kr̥ ṣṇa as guru became relevant; as a friend was all the time around; Lord
Kr̥ ṣṇa as guru became relevant only in the battlefield; kārpaṇya-dōṣōpa-
hatasvabhāvaḥ; kārpaṇyam means difficult and helpless.
कापयडर्दोिोपहतस्वभावः
पृचछाचम त्वां धमयसम्मूढचेताः ।
र्चरे र्ः स्र्ान्न्नभश्चतं ब्रूनह तन्मे
शिरर्स्तेऽहं िाचध मां त्वां प्रपन्नम् ॥ २-७॥
kārpaṇyadōṣōpahatasvabhāvaḥ

pr̥cchāmi tvāṁ dharmasammūḍhacētāḥ |

yacchrēyaḥ syānniścitaṁ brūhi tanmē
śiṣyastē:'haṁ śādhi māṁ tvāṁ prapannam || Gīta 2-7||
So what is the definition of saṁsāra; helplessly going through sukha duḥkha

anubhavaḥ. After saṁsāraḥ full stop.
Then puruṣasya ca sukha-duḥkhānāṁ sambhōktr̥ tvaṁ; and this experience itself

would not have been a saṁsāra; because jñāni also goes through the experiences;
during jīvan mukti. Jñāni also goes through these experiences during jīvan mukti;
jñāni has also got a body; the body through prārabdha goes through all kinds of
diseases; therefore there is a second reason for saṁsāra; which is more important
reason, what is that; sukha-duḥkha-sambhōgaḥ abhimānaḥ; he says purusasya;
the puruṣa, the bhōktā; sukha-duḥkhānāṁ sambhōktr̥ tvaṁ, becoming a bhōktā
and identifying with them. Sambhōktr̥ tvaṁ means avidyā-rūpa-saṁyōgaḥ; in the
previous page he said. What is sambhōktr̥ tva ṁ; Śaṅkarācārya tells elsewhere
sukhaṁ and duḥkha itself is not saṁsāra. But sukhi-ahaṁ; duḥkhi-ahaṁ; that इ (e)
indicates that I am transferring sukhaṁ and dukham on to myself and I claim I-am-
sukhi and I-am-duḥki. That transference between sukhaṁ and duḥkham belongs to
prakr̥ ti, because sukhaṁ is also priyā-mōda-pramōda-vr̥ tti. Experiential-pleasure
belongs to prakr̥ ti or puruṣa; very careful. Experiential-happiness belongs to
prakr̥ ti; Purusa also has happiness, but that comes under what; non-experiential-
ānanda. Here the word sukhaṁ refers to what; experiential sukhaṁ belonging to
prakr̥ ti; experiential duḥkham belongs to the prakr̥ ti; especially the mind-prakr̥ ti; I
throw on to myself and I take them as my own attributes. Therefore I say I am
happy; happiness becomes my attribute. I am unhappy; unhappiness becomes my
attribute. Really speaking, happiness-attribute does not belong to me;
unhappiness-attribute does not belong to me; which attribute belongs to me; na
mē dvēṣarāgau na mē lōbhamōhau; none of them; ahaṁ nirguṇa sākṣi caitanyam
asmi. That I forget; therefore saṁsāra is in two stages; one is one is happiness and

unhappiness experience. Second one is transferring them to me and claiming I am

happy now and I was unhappy before; that is saṁsāra.
Therefore sukhaduḥkhānāṁ sambhōktr̥ tvaṁ; here sambhōktr̥ tvaṁ should be
translated as saṁbōga abhimāna; that alone is called saṁsāritvam. This Lord
Kr̥ ṣṇa himself will say in the next ślōka.
The anvaya is: prakṛtiḥ sādhya kāraṇa kartṛtvē hētuḥ ucyatē;. Purusa sukha
duḥkanam bōktṛtvē hētuḥ u ucyatē.
र्त् पुरुिस्र् सुखुःखानां भोक्तृत्वं संसाररत्वम् इनत उक्तं तस्र् तत् ककंननचमिचमनत उचर्ते —
Yat puruṣasya sukhaduḥkhānāṁ bhōktr̥tvaṁ saṁsāritvam iti uktaṁ tasya tat

kiṁnimittamiti ucyatē —
Yat puruṣasya sukhaduḥkhānāṁ bhōktr̥ tvaṁ, so the puruṣaḥ, the jīvātma;

identifying with sukha and duḥkha; which is called the cause of saṁsāra; iti uktaṁ
has been said in the bhāṣyaṁ. tat kiṁnimittam; how does bōktṛtva-abhimāna
happens. Kiṁnimittam iti ucyatē, that question is answered in the next ślōka. But
really speaking Śaṅkarācārya has already shown the meaning of the bhāṣyaṁ;
what is the crucial word, the million dollar word; underline it, I have already told,
these are all very important verses in the bhāṣyaṁ. previous page 3.33 bhāṣyaṁ
comes to the last two lines. Avidyā-rūpaḥ-saṁyōgaḥ which is called abhimānaḥ or
adhyāsaḥ, claiming the body and mind as myself is the problem. In simple English,
all the problems are cognitive problems; it is not emotional problems; problem is
at the cognitive level. Emotions are not a problem. Claiming the emotions as my-
emotions is a cognitive-conclusion. This cognitive conclusion of taking the emotions
as either myself or emotions as belonging-to-me is the cognitive-issue. Problem is
not at the experiential-level and problem is at the cognitive-level; experience is not

saṁsāra; experience-based conclusion is saṁsāra. Vēdānta does not work at the

experience level; vēdānta works in changing our conclusion; which is a wrong-
conclusion based on experience; remember my example; sunrise experience
nobody can stop. It is Īśvara-sr̥ ṣṭi; sense-organs on the earth will universally
experience sunrise; whether it is informed individual or uninformed individual;
science we go through the education; not to change the experience; based on the
experience we have a wrong conclusion; what is conclusion; that Surya is going
around the earth.
This is our false conclusion based on what; our experience. Sun is going around
the earth. And we are going through the education to change the experience or
conclusion; education will not change the sunrise experience; after education even
seeing the sunrise, I will tell clearly what; the Sun does not go around the earth;
earth is going round the Sun; and earth is rotating round itself also.
And even after the cognitive change, experience will continue. Jñāni and ajñāni
experience the same world; similar body; biological pains will be there or not; let it
very clear; I have often said; I repeat; jñānam will not stop biological pains. Many
people have misconception that after jñānam you will not have bodily pain.
Immediately we will quote the experience of Sadāśiva Brahmēndra. His hand was
cut; he did not know. He was walking. Somebody took the hand and did plastic
surgery and joined. He did not know both. The next example is Ramana Maharishi
who went through surgery without anaesthesia. Therefore, what is mōkṣa? I
should not have pains. Therefore how to know whether you have become jñāni or
not; bring a safety pin; after every class, after pūrṇamadaḥ is over; either you or
come to me I will do that. I will prick you only, not me. Pain comes, ok, not yet
moksha. All kinds of misconceptions, body pains cannot be dispensed with on
gaining jñānam. Experiences cannot be changed at all; experience-based
conclusion has to be changed or stopped.

So avidyārupah saṁyōgaḥ; what I want to say is problem is emotional or

experiential; this is cognitive-problem. This is the Dayānanda Svāmiji’s message;
repeatedly he says: Problem is cognitive; solution is also cognitive. Problem is
intellectual; solution is intellectual; vēdānta does not ask us to transcend the
intellect; vēdānta asks us to use intellect appropriately with the help of śāstra
pramāṇam.

418 Verse 13.21
Page 334, Verse No.21, Introductory bhāṣyam
Verse No.21 Introduction
र्त् पुरुिस्र् सुखुःखानां भोक्तृत्वं संसाररत्वम् इनत उक्तं तस्र् तत् ककंननचमिचमनत उचर्ते —
Yat puruṣasya sukhaduḥkhānāṁ bhōktr̥tvaṁ saṁsāritvam iti uktaṁ tasya tat

kiṁnimittamiti ucyatē
In this portion , Lord Kr̥ ṣṇā is dealing with puruṣa and prakr̥ ti; puruṣa can be
understood as Brahman and prakr̥ ti can be understood as Māya. And what
happens when the creation evolves; and how both of them become responsible for
saṁsāra. This is the discussion. At the time of creation, prakr̥ ti alone undergoes
change and evolves into the entire creation; including the body-mind complex,
And thus the prakr̥ ti becomes the world, the body, the sense-organs, mind all of
them are prakr̥ ti’s modification; māya’s modification; and as far as puruṣa is
concerned; brahman is concerned, it does not undergo any change but being all-
pervading-consciousness, Brahman will be available within every body-mind-
complex as the enclosed-consciousness. And this enclosed-puruṣa, enclosed-
consciousness, enclosed-Brahman alone is called sākṣi. And this sākṣi alone
becomes bhōktā or the experiencer; but not by itself; but as a package. The
experiencer consists of three portions; sākṣi-portion, the mind-portion and the
cidābhāsā-portion; sākṣi, mind, cidābhāsā becomes the bhōktā the experiencer.
And when we take the vāchyārtha, the direct-meaning of the word experiencer, the
vāchyārtha should include the mind and cidābhāsaḥ also. But when you use the
word bhōktā and take lakṣyārtha; the word bhōktā, the experiencer, has got a
vāchyārtha, the primary meaning; primary meaning includes mind and
cidābhāsaḥ; but when you use the word bhōktā and take the lakṣyārtha the

secondary meaning, applying bhāga-thyāga-lakṣaṇa, we exclude the mind; and we

exclude the cidābhāsaḥ also; then sākṣi is called bhōktā. Thus in these slōkās we
have to very carefully note the word bhōktā is used in lakṣyārtha referring to what;
the enclosed-Consciousness sākṣi-caitanyam. And Lord Kr̥ ṣṇa says when I become
the experiencer, I experience the world, experience body, mind, emotions etc. the
experience itself is not a problem; but at the time of experience, the various sukha-
duḥkha-mōha etc., which are attributes of the mind and body; those attributes are
transferred to the sākṣi, and we claim I am endowed with sukham duḥkha and
mōha. This identification with the prakr̥ ti and claiming the attributes of the prakr̥ ti
as my own attributes is the problem.
Therefore saṁsāra is caused by not experiences themselves; saṁsāra is caused by

those two-deep blunders which are called adhyāsaḥ. And what are the two types of
blunders or mistakes? One is identification-with-prakr̥ ti is mistake one; and
claiming-prakr̥ ti’s-attribute-as-my-own; prakr̥ ti-abhimānaḥ; prakr̥ ti-guṇa-
abhimānaḥ; known as dharmi-adhyāsaḥ and dharma-adhyāsaḥ; prakr̥ ti [mind in
this context] abhimānaḥ and prakr̥ ti-guṇa-abhimānaḥ, guṇā means emotions,
taking myself as the mind; and taking the emotions as mine.
And I will further simplify; taking the mind as myself; and taking the emotions as
mine, this two-fold adhyāsa is called guṇa-saṅgaḥ in the following verse. This
adhyāsa-problem Lord Kr̥ ṣṇa will present; the entire adhyāsa-bhāṣyaṁ of
Brahmasūtra; is an extract of this very very profound and very important ślōka
[13,21 ślōka]; it diagnoses saṁsāra problem.
And from this diagnosis what we come to know is we can never blame the world
for our problems. We can never blame the family for our problem; we can never
blame the body for our problem; we can never blame the mind for our problem.
We can never blame the emotions for our problem. We can only blame adhyāsa for
our problem; adhyāsa means what; identification with the mind and its emotions.

That is why in Niṙvāṇa ṣaṭkam, the beginning is manōbuddhyahaṅkāra cittāni na
ahaṁ. That is statement one; and in the third verse; na mē dvēṣarāgau na mē

lōbhamōhau; this is adhyāsa-neutralisation meditation (ANM).
Neither mind-abhimāna nor emotion-abhimāna; mind-abhimāna is in the form of

I-am-the-mind and emotion-abhimāna is in the form of I-have-emotions. One is
called tādātmya-adhyāsa and another is called saṁsarga-adhyāsa. Now we will
enter the ślōka.
Verse 13.21
पुरुिः प्रकृनतस्िो नह भुङ्क्ते प्रकृनतजान्गुणान् ।

कारणं गुणसङ् गोऽस्र् सदसद्योननजन्मसु ॥ गीता १३.२१ ॥
puruṣaḥ prakr̥tisthō hi bhuṅktē prakr̥tijānguṇān |

kāraṇaṁ guṇasaṅgō:'sya sadasadyōnijanmasu || Gītā 13.21 ||
First I will give you the gist of this ślōka. Then we will go to the bhāṣyam.
Prakr̥ tisthaḥ puruṣa means enclosed-Consciousness, sākṣi. Purusa is sākṣi; the
enclosed Consciousness now called the experiencer, in association with mind and
cidābhāsaḥ. Prakr̥ tisthaḥ means identified with the prakr̥ ti, the mind; sākṣi, instead
of claiming I am the witness of the mind, sākṣi takes I am the mind; I am the witness
of the mind is wisdom; I am the mind is saṁsāra.
And having identified with the mind prakr̥ tijān -guṇān bhuṅktē, experiences the
emotions rising in the mind; experiencing the emotions itself is not a problem;
then what is the problem; kāraṇam guṇa saṅgaḥ; while experiencing the
emotions; claiming that the emotions belong to me is the problem. I transfer the
emotions from the mind; I throw the emotions upon myself. Who am I? I am the
puruṣaḥ, the sākṣi; this
तिाप्र्न्र्ोन्र्त्स्मन्नन्र्ोन्र्ात्मकतामन्र्ोन्र्धमांश्चाध्र्स्र्ेतरेतरानववेकेन अत्र्न्तनवनवक्तर्ोधयमयधर्मंणोः चमथ्र्ाज्ञानननचमिःसत्र्ानृ

ते चमिुनीकृत्र् ‘अहचमदम्’ ‘ममेदम्’ इनत नैसर्गंकोऽर्ं लोकव्यवहारः ॥

tathāpyanyōnyasminnanyōnyātmakatāmanyōnyadharmāṁścādhyasyētarētarāvivē
kēna atyantaviviktayōrdharmadharmiṇōḥ mithyājñānanimittaḥsatyānr̥tē mithunīkr̥
tya ‘ahamidam’ ‘mamēdam’ iti naisargikō:'yaṁ lōkavyavahāraḥ ||
You know where it comes, adhyāsa bhāṣyaṁ first sentence; that is transferring my
emotions of the mind upon me who is the witness of the mind and the emotions;
this transference Lord Kr̥ ṣṇa calls it as guṇa-saṅgaḥ, in the second line. The
transference of the mental-attributes on me, the witness, is the foundation for
saṁsāra. Then thereafter I am karta, I am bhōktā, I am pramāta therefore puṇya-
karma and pāpa-karma; then punarapi jananam punarapi maraṇam, the entire
saṁsāra cakram; sat asat yōni janmasu; sat yōni means superior janmas and asat
yōni means inferior-janmas; for all the superior and inferior-janmas the original
karaṇam is guṇa-saṅgaḥ. This is the gist and now we will enter the bhāṣyam
पुरुिः भोक्ता प्रकृनतस्िः प्रकृतौ अनवद्यालक्षणार्ां कार्यकरणरूपेण पररणतार्ां च्स्ितः प्रकृनतस्िः, प्रकृनतमात्मत्वेन गतः इत्र्ेत
त्, नह र्स्मात्,तस्मात् भुङ्क्ते उपलभते इत्र्ियः । प्रकृनतजान् प्रकृनततः जातान् सुखुःखमोहाकाराभभव्यक्तान् गुणान् ‘सुखी, ुः
खी, मूढः, पच्डितः अहम्’ इत्र्ेवम् ।
puruṣaḥ bhōktā prakr̥tistha ḥ prakr̥tau avidyālak ṣaṇāyāṁ kāryakaraṇarūpēṇa

pariṇatāyāṁ sthitaḥ prakr̥tisthaḥ, prakr̥timātmatvēna gata ḥ ityētat, hi yasmāt,
tasmāt bhuṅktē upalabhatē ityarthaḥ | prakr̥tijān prakr̥t itaḥ jātān
sukhaduḥkhamōhākārābhivyaktān guṇān ‘sukhī, duḥkhī, mūḍhaḥ, paṇḍitaḥ ahaṁ’
ityēvam |
Puruṣaḥ is in the mūlam is equal to bhōktā and we say bhōktā we have to take
lakṣyārthaḥ, the implied-meaning; the implied-meaning is sākṣi-caitanyam; bhōktā
sākṣi-caitanyam, prakr̥ tisthaḥ, means situated in the prakr̥ ti is the literal meaning;
Śaṅkarācārya explains that; what do you mean by situated in the prakr̥ ti; {after the
word prakr̥ tistha ḥ Sānskrīt students have to put a dash}; what is the meaning of
the word prakr̥ ti; he says prakr̥ tau avidyālak ṣaṇāyāṁ; prakr̥ tau is equal to
avidyālakṣaṇāyāṁ; prakr̥ ti here means māya; māya is otherwise called mūla-
avidyā; avidyālakṣaṇāyāṁ means mūla-avidyālakṣaṇāyāṁ; which is another name
for māya only. And what type of māya; not in māya form; during vyavahāra, māya

has transformed into body-mind-complex; therefore Śaṅkarācārya says kārya-

karaṇa-rūpēṇa-pariṇatāyāṁ; which māya is now available in the form of our own
body-mind-complex; so what is body; modified-māya; what is mind; modified-
māya; therefore very important; avidyā-lakṣaṇāyam is equal to kārya-kāraṇa-
rūpēṇa-pariṇatāyāṁ; kāryam means what body, kāraṇam means mind;
pariṇatāyāṁ, in that sthitaḥ; saḥ in the mūlam should be translated as sthitaḥ;
sthitaḥ literally means situated; so where is sākṣi located now; sākṣi is located in
the body; is equal to prakr̥ tistha. After prakr̥ tisthaḥ we have to put a full stop.
Then the next question is what do you mean by sākṣi being located in the body;
sākṣi is Consciousness and Consciousness cannot be located anywhere; because it
is all-pervading and formless; therefore how can you use the expression;
Consciousness located or situated in-the-body? Therefore Śaṅkarācārya says you
have to give a contextual-meaning; situated here means identified-with-the-body;
very important the translation; prakr̥ tim-ātmatvēna-gataḥ; so location here is
identification; because when I identify with the body I am located; as
Consciousness where am I located; I am all-pervading but the moment I am
identified with the body, the identification makes me feel located in āstika
samājam, Therefore always location means identification; it is very important
translation. So prakṙtiṁ means body-mind-complex; ātmatvēna as I myself; it
means in the form of-I; [itham bhāve tritiya] gataḥ, claiming or identifying; ityētat.
And once the sākṣi identifies itself with mind, cidābhāsaḥ, body, etc. this mixing-up
creates what; a new confused-I; that confused-I is called ahaṁkāra.
Now sākṣi has come down to the plain of ahaṁkāra; by joining with what; the holy-
unholy-association; joined with the mind-body-complex. then what happens? After
iti ētat; full stop. Hi yasmāt tasmāt, now that the sākṣi has slipped-down to the
level of ahaṁkāra; now that sākṣi has slipped-down to the level of ahaṁkāra;
bhuṅktē, bhuṅktē means upalabhatē; experiences; tragedy starts; that is why
during suṣupti we are muktās; we have no problem because we don’t identify with
the body-mind-complex; the moment I wake up, ahaṁkāra also arises and once

the ahaṁkāra comes mamakāra comes and saṁsāra comes. Therefore he says;
upalabhatē; and does he experience; prakr̥ tijān-guṇān; prakr̥ tijān is in the mūlam;
is equal to prakr̥ titaḥ jātān; born out of prakr̥ ti.
And what is the meaning of the word prakr̥ ti; the contextual-meaning is body-
mind-complex; born out of body-mind-complex, especially the mind part of prakr̥ ti;
and in the mind what is there; the three guṇās are there; sattva rajas and tamas
the job of the three guṇās of the mind is continuously generating thoughts in the
form of sātvik rājasic and tāmasik thoughts. Therefore here the word guṇān refers
to three-fold emotions; and what are the three-fold emotions; sukha-duḥkha-
mōhākārā-abhivyaktān, rising in the form of comfortable thoughts; those thoughts
in which I feel at home with myself is called sukha-vr̥ tti; and duḥkha; the thoughts
which are uncomfortable thoughts, rājasic-vr̥ ttis; sukha-vr̥ tti is sātvik; duḥkha-vr̥ tti
is rājasic; and mōha-ākāra, that is tāmasic-vr̥ ttis in the form of conflicts and
confusions etc. unable to decide; eternal-procrastination; keep on procrastinating;
decisions which have to be made within a day or two, I keep procrastinating; that
is also an expression of tamō-guṇa. So sukha-duḥkha-mōha-ākārā-abhivyaktān-
guṇān means emotions; upalabatē, he experiences; and experiencing emotions
itself is not a problem; as long as I say mind-has-got-emotions. but I am free; rising-
emotions itself is not saṁsāra; as long as I can stand-aside; in Naiṣkarmya Siddhi, I
used an expression; neighbourisation-of-the-mind; I look at the mind as different
from me. Dayānanda Svāmiji uses the word creating the inner space. What do you
mind by inner-space; I am the sākṣi; mind is the sākṣyaṁ; mind is called sākṣyaṁ;
sākṣi-sākṣya distance I maintain; emotions are not problem; when I claim I am

happy; I am unhappy; I am confused; then I have become one with body; that is
what is said here; ‘sukhī that is adhyāsa, I am not sukhi, I am sukha-svarūpaḥ; but
instead what do I do, priyā, mōda, pramōda vṛttis of the mind I take as my
emotions; sukhi is sātvika-vr̥ tti abhim ānaḥ; duḥkhī is rājasa-vr̥ tti abhimānaḥ; and
mūḍhaḥ, tāmasa-vr̥ tti abhimānaḥ the three-fold identification is there. And later

paṇḍitaḥ; Śaṅkarācārya says that the claim I-am-a-jñāni is also a confusion; My

God! why cannot I claim I-am-a-jñāni; after all I have attended your class; and you
are teaching so well, it is feather in the cap for the guru also; and therefore I have
understood very well; why cannot I claim I-am-a-jñāni; Śaṅkarācārya says that is
also saṁsāra; so panditaḥ ahaṁ iti; upalabhatē; what is wrong in that; I know you
know the answer; because when you say I-am-a-jñāni; I am identifying myself with
jñānam; jñānam here is in the form of vr̥ tti in the mind. Therefore a jñāni never
claims I-am-a-jñāni also; I-am-an-ajñāni also; I am what; I am Brahman, the
Consciousness; which illumines the jñāna-vr̥ tti of the mind ; which illumines ajñāna
-vr̥ tti of the mind ; I am jñāna-ajñāna=vilakṣaṇa; jñāna-ajñāna-sākṣi. That is why in
Kēnōpaniṣat; [ślōka 2.2] it is said;
नाहं मन्र्े सुवेदेनत नो न वेदेनत वेद च । र्ो नस्तद्वे द तद्वे द नो न वेदेनत वेद च ॥ २ ॥

vēda ca || 2 ||
iti ēvaṁ upalabhatē; we have to add there.
सत्र्ामनप अनवद्यार्ां सुखुःखमोहेिु गुणेिु भुज्र्मानेिु र्ः सङ् गः आत्मभावः संसारस्र् सः प्रधानं कारणं जन्मनः, ‘सः
यथाकामो भवचत तत्रतुभव
भ चत’ (बृ. उ. ४ । ४ । ५) इत्र्ाददश्रुतेः ।
satyāmapi avidyāyāṁ sukhaduḥkhamōhēṣu guṇēṣu bhujyamānēṣu yaḥ saṅgaḥ

ātmabhāvaḥ saṁsārasya saḥ pradhānaṁ kāraṇaṁ janmanaḥ, ‘saḥ yathākāmō
bhavati tatkraturbhavati’ (br̥. u. 4 | 4 | 5) ityādiśrutēḥ |
So Śaṅkarācārya comes to the second-line; that is the word kāraṇam; here Lord
Kr̥ ṣṇa by implication, and Śaṅkarācārya directly wants to communicate is this;
adhyāsa mans identification with the body-mind-complex as I am; it is a mistake or
an error; this erroneous-identification is caused because of the ignorance of what;
because of the ignorance of my real nature. Since I don’t know I am the atma;
sākṣi; I identify this sākṣyaṁ. Sākṣi-ajñānam sākṣya-adhyāsasya kāraṇam; I am
using the new word sākṣyaṁ; it means witnessed-object. Therefore here two

things are there; self-ignorance is called avidyā; and body identification is called
adhyāsa; avidyā is ignorance; adhyāsa is false-identification or erroneous-
identification; avidyā is kāraṇam and adhyāsa is kāryaṁ.
And sometimes, just an aside note; adhyāsa being the result of avidyā; adhyāsa is
also called avidyā; because it is a product of avidyā; erroneous-identification is also
called avidyā. Avidyā is also avidyā; adhyāsa is also avidyā; but when both of them
are called avidyā, then there may be confusion; and therefore they have an
expression; original-avidyā is called karaṇāvidyā; and adhyāsa-rūpa avidyā is called
kārya-avidyā. Karaṇāvidyā is original and error or mistake is called kārya-avidyā; or
adhyāsaḥ. And Śaṅkarācārya wants to say Lord Kr̥ ṣṇa also wants to say; only when
both avidyās join together saṁsāra will come; only when both join together
saṁsāra will come; when only one avidyā is there; there will not be saṁsāra. What
do you mean by when one avidyā is there? When kāraṇa-avidyā alone is there, and
kārya-avidyā is not born; it is bachelor-avidyā; kārya-avidyā is not yet born there
will be no problem. That is why we say pure-ignorance is bliss. That is why during
praḷayam, avidyā is there or not?; avidyā is there; no saṁsāra. During maraṇam
avidyā is there, no saṁsāra. During suṣupti, avidyā is there or not, which avidyā,
kāraṇa-avidyā is there, but no problem, no saṁsāra. Thus kāraṇa-avidyā which is
pure ignorance, creates no problem; not only no problem, pure ignorance is bliss.
When do we face problem? From sleep we wake up, and once you wake up,
ignorance does not remain an ignorance only; ignorance leads to an error; and
what is that error, dēhābhimāna in the form of ahaṁkāra-mamakāra; both of them
together is called kārya-avidyā; and Lord Kr̥ ṣṇa says kārya-avidya is the villain;
kārana-avidyā contributes; but kārya-avidyā alone is the immediate cause of
saṁsāra. Therefore we can say kārya avidyā is the direct cause of saṁsāra and
kāraṇa-avidyā is only indirect cause of saṁsāra. This kāraṇā avidyā, otherwise
called adhyāsa otherwise called ahaṁkāra-mamakāra, is called in this ślōka as
guṇa-saṅgaḥ. So the word guṇa saṅgaḥ in the second line of the 21st verse of 13th
Chapter of Bhagavad Gīta is equal to kāryāvidyā is equal to adhyāsa-rūpa-avidya is

equal to ahaṁkāra-mamakāra, is the direct cause of saṁsāra. Sākṣāt-kāraṇam

whereas original avidyā, karaṇāvidyā is not sākṣāt-kāraṇam; it is only ārat-
kāraṇam; ārat means parampara-kāraṇam.
And that is why in Brahmasūtra instead of talking about avidyā, Śaṅkarācārya gave
introduction as adhyāsa-bhāṣyam. Many people ask the question; and in adhyāsa
bhāṣyaṁ, Śaṅkarācārya makes a big statement which created a bit controversy
also;
तमेतमेवंलक्षणमध्र्ासं पच्डिता अनवद्येनत मन्र्न्ते । प्रिम पादः ।

tamētamēvaṁlakṣaṇamadhyāsaṁ paṇḍitā avidyēti manyantē | prathama pādaḥ ||
Śaṅkarācārya says there, this adhyāsa is called avidyā; which avidyā he is referring
to? Because you now know there are two avidyās; what; you are answering kāraṇā
-avidya and kārya-avidyā; but Śaṅkarācārya is using the word avidyā without
adding the appropriate adjective in adhyāsa-bhāṣyaṁ; this has created huge
controversy in advaita-saṁpradāya itself and advaita-saṁpradāya got divided into
two huge splinter groups.
Mulāvidyā-bhāṣya-vārtika-sammadā; bhāsya-vārtika-viruddhā; there is one big

Svāmiji Sacchidānandendra Sarasvathy; Holenarasipur of Karnataka, one ācārya;
who is no more now; he became a very big-group, a splinter group getting
separated from the traditional advaita-sampradāya based on what you know; this
sentence tamētamēvaṁlakṣaṇamadhyāsaṁ paṇḍitā avidyēti manyantē; what is
that avidyā? I don’t want to enter into the controversy. What I want to say is,
according to saṁpradāya, that avidyā must be understood as kāryāvidyā; adhyāsa
-rūpa-avidyā; that Śaṅkarācārya talks about in Brahmasūtram because that is the

direct cause of saṁsāra. I hope you get the depth of this slōka.
Now look at this. Satyāmapi-avidyāyāṁ; even though kāraṇāvidyā is very much

there; here avidyāyāṁ in the bhāṣyam refers to what; kāraṇāvidyāyām; primary
self-ignorance is there, but that is not the direct cause of saṁsāra because pure-

ignorance is what, bliss only; what is the proof; deep-sleep state only. Do not try
now itself. The moment you doze off, no problem! Therefore satyamapi kāraṇā
vidyāyām; here satyāṁ refers to sati-saptami, not real; do not translate satyaṁ as
reality; sati-saptami; so even though kāraṇāvidyā is there, it is innocent and not a

problem. Then when is the problem; sukha-duḥkha-mōhēṣu guṇēṣu yaḥ saṅgaḥ;
that saṅgaḥ refers to what: adhyāsaḥ. So the kārya-avidyā, the adhyāsaḥ; adhyāsa
means what; identification with what; sukha-duḥkha- mōhēṣu; the identification
with the mind and its emotions.
Mind-identification is called dharmi-adhyāsa; tādātmya-adhyāsaḥ, and emotion-

identification is called dharmādhyāsa or saṁsargya-adhāysa. So sukha-duḥkha-
mōhēṣu; why he writes sukha-duḥkha-mōha, sātvik-emotions; duḥkha refers to
rājasic-emotions, mōha refers to tāmasic-emotions and remember according to
vēdānta, identification with sattva-guṇa is also a form of saṁsāra; it is called
golden bondage, because when you are very much attached to dharma; because
coming to vēdānta, we value the value. It is very good to have a value for value, but
attachment to dharma can also create a mahā-saṁsāra; you know what; always
complaining that the society is adhārmic-society. And we don’t have control over
that; as individual and we don’t have control the adharma, that is happening. This
person who is considered to be very dhārmic, 70 year old; all the time says: ‘Those
good-old-days’ and when British were ruling; that also! Therefore all the time we
end up cynical; all the time criticising that there are no values, there are no values,
without any control over the society; the dharma-adharma issue at macro level is
the problem of Bhagavān; let Him take care of it. Let us not take the department of
Bhagavān. Let Bhagavān do His job. Let us do what little we can, and forget it;
otherwise, we will end up in sātvika-saṁsāra; that is why in the fourteenth chapter
Kr̥ ṣṇā is going to tell; transcend sattva-guṇa also; be dhārmic; but don’t end up all
the time criticising the prevalent-adharma. Anyway, why I am telling you all these
things; sukha-duḥkha-mōhēṣu, so from tamo-guṇā you go to rajō-guṇā; from rajō-
guṇe you go to satva-guṇa; from sattva-guṇā we have to go to become guṇātitaḥ.

नान्र्ं गुणेभ्र्ः कतायरं र्दा िष्टानुपश्र्नत ।

गुणेभ्र्श्च परं वेशि मद्भावं सोऽचधगचछनत ॥ १४-१९॥
nānyaṁ guṇēbhyaḥ kartāraṁ yadā draṣṭānupaśyati |

guṇēbhyaśca paraṁ vētti madbhāvaṁ sō:'dhigacchati || 14-19||
Therefore transcend all the three guṇās. And if you do not do, what will happen?
Always you will be morose;
Therefore he says yaḥ saṅgaḥ saṅgaḥ is equal to ātmabhāvaḥ; atma bhāvaḥ is

equal to adhyāsaḥ; adhyāsaḥ is equal to what; kārya-avidyā; saṁsārasya
pradhānaṁ kāraṇaṁ, is the direct cause of saṁsāra. janmanaḥ; janmanaḥ means
for the rise; [Sānskrīt students, janmanaḥ must be connected with saṁsārasya;
saṁsārasya-janmanaḥ kāraṇam; the cause for the rise of saṁsāra; and
saṁsārasya is śaṣṭi vibhakthi; janmanaḥ is śaṣṭi vibakti; they are not
sāmanādhikarañya śaṣṭi; it is vaiyādhikarañya śaṣṭi].
Now the next question is how do we know adhyāsa is the direct cause of saṁsāra?
Śaṅkarācārya says the śāstra pramāṇam is there; ‘saḥ yathākāmō bhavati tatkratur
bhavati’ (br̥ . u. 4 | 4 | 5). So when a person does adhyāsa; during suṣupti, he does
not have adhyāsa, though dēhābhimāna; therefore there is no desires also.
Absolutely desireless; therefore; pūrṇaḥ, tṙptaḥ; only when adhyāsa comes,
ahaṁkāra comes; karta comes, bhōktā comes; pramāta comes; when karta comes
there are so many things to be done. That is why in the class also you have to look
at the watch; because you have to do so many things.
Karta is apūrṇaḥ, so many jobs to be done therefore karma-kāmaḥ. It is desire for

doing karma; as a bhōktā endless desires for what; karma-phala kāmaḥ; do karma
and anxiously wait for karma-phalam; therefore karma-kāmaḥ, karma-phala-
kāmaḥ; and as a pramāta, jñāna-kāmaḥ, desire to know. These three-fold desires
will constantly assail; karta, bhōktā and pramāta; making him or her restless; life
becomes faster and faster; and that life becomes tension-ridden; who says,
Br̥ hadāraṇyakōpaniṣat; saḥ yathā kāmō bhāvati; whatever be the desires, that

kṙatuḥ bhāvati; he will be associated with desires; kṙatuḥ means saṅkalpaḥ, plan.
So desire would lead to what; planning; and planning will lead what; to later in
br̥ hadāraṇyakōpaniṣat: tat karma kurutē, he does the action. So kāma to
saṅkalpaḥ to karma; desire to plan to action; action to puṇya and pāpa phalam;
then puṇya pāpam means punarapi-jananam punarapi-maraṇam; therefore kāma,
karma, phalam, janma; and in the next janma what; kāma, saṅkalpaḥ, karma,
karma, phalam; janma; this is how the saṁsāra comes. ityādiśrutēḥ; Continuing.
तदे तत् आह — कारणं हेतुः गुणसङ् गः गुणेिु सङ् गः अस्र् पुरुिस्र् भोक्तुः सदसद्योननजन्मसु,
tadētat āha — kāraṇaṁ hētuḥ guṇasaṅgaḥ guṇēṣu saṅgaḥ asya puruṣasya bhōktuḥ
sadasadyōnijanmasu,
So this series of five items; kāma, Kāma means desire; saṅgalpaḥ means planning;
karma means action; phalam means puṇya-pāpa; janma means rebirth; this series
originate because of kāraṇa-avidyā or kārya-avidyā? These series will originate
only when there is kārya-avidyā is there; adhyāsa is there; ahaṁkāra is there. This
series will be result of ahaṁkāra only; not because of ignorance kāraṇā-avidya.
And what is the pramāṇam. Suṣupti; in suṣupti we do not have any desires.
Therefore Śaṅkarācārya says tat ētat āha; this message is given. Kāraṇaṁ in the
mūlam is equal to hētuḥ; and here hētuḥ must be translated as the direct cause
for this series. So the direct cause for this series is guṇa-saṅgaḥ; is equal to guṇeṣu
saṅgaḥ; and guṇeṣu-saṅgaḥ is adyāsaḥ or kārya-avidyā; [saptami tatpuruṣa
samāsaḥ; guṇā saṅgaḥ is in the mūlam, Sānskrīt students should note that it is
saptami tatpuruṣaḥ]. All of whom? Asya puruṣasya bhōktuḥ; this individual, who is
enclosed-Consciousness, who is the sākṣi; who is none other than what; Brahman;
so I, the Brahman, have now slipped down to a saṁsāri status; this is called
avatāram; we also take avatāra; Brahman takes the avatāraṁ of jīva; But we do not
want to call avatāram; unless we want to scold someone. Normally we don’t use
the word avatāram because literal meaning of the word avatāraḥ means
descending down out of compassion. Bhagavān comes down into the world out of

compassion; it is descending down. What about us? We don’t descend down out of
compassion, and what we do; the, what is the appropriate word? we fall down out
of passion; we fall down out of passion; falling down out of passion is called janma;
descending down out of compassion is avatāraḥ; a small (big) difference! That is
all. Therefore puruṣasya bhōktuḥ, for this bhōktā puruṣaḥ sadasat-yōni-janmasu is
in the mūlam; in varieties of superior and inferior births. Now Śaṅkarācārya wants
to explain the word sadasad-yōni-janmasu, in the next paragraph, which we will
see in the next class.

419 Verses 13.21 and 13.22
Page No.334, verse 21, bhāṣyam last paragraph at the bottom
तदे तत् आह — कारणं हेतुः गुणसङ् गः गुणेिु सङ् गः अस्र् पुरुिस्र् भोक्तुः सदसद्योननजन्मसु,
tadētat āha — kāraṇaṁ hētuḥ guṇasaṅgaḥ guṇēṣu saṅgaḥ asya puruṣasya bhōktuḥ
sadasadyōnijanmasu,
In this important verse, māya, prakr̥ ti, etc. and adhyāsaḥ is identification with the
body-mind complex, which is a product of prakr̥ ti; and because of identification
there is the claiming of the three guṇās; as my guṇās. Three guṇās of prakr̥ ti are
claimed as my guṇās even though I am the puruṣaḥ without guṇās; three guṇās
are prakr̥ ti; are transferred to me, the puruṣaḥ which is called karma-adhyāsa;
saṁsarga-adhyāsa etc. And identification with or claiming the three guṇās have
got two meanings; direct meaning of guṇa is sattva rajas and tamas and the
implied meaning is sukha, duḥkha and mōha. Sattva-guṇa representing sukham or
comforts; rajō-guṇa representing duḥkha or discomfort and tamō-guṇa
representing mōha or conflicts. Not only we claim the three guṇās; as sattva-rajas-
tamas; we claim three guṇās in the form of sukha-duḥkha-mōha also. This is called
guṇa-saṅgaḥ. And the extension of guṇa-saṅgaḥ is the consequent desire also.
Therefore Śaṅkarācārya takes the meaning of kāmaḥ also for the word saṅgaḥ.
Adyāsaḥ also and consequent kāmaḥ or desire also.
Of these the first three are universal. Avidyā is common to all; dēha-adhyāsa is also
common to all; the three guṇa-adhyāsa also is common to all; then as a
consequence of that, desires arise; the desires are not common to all. And
Śaṅkarācārya wants to say the fourth one, the desire alone is the direct cause for
punar-janma. Avidyā and adhyāsa are indirect cause; the direct cause is kāma and

since kāma is variable, punar-janma is also variable. That is why he quoted the
Br̥ hadāraṇyakōpaniṣat mantra
... स र्िाकामो भवनत तत्ितुभयवनत र्त्ितुभयवनत तत्कमय कुरुते र्त्कमय कुरुते तदभभसम्पद्यते ॥ चतुियः ब्राह्मणं ५ ॥ ।
... sa yathākāmō bhavati tatkraturbhavati yatkraturbhavati tatkarma kurutē

yatkarma kurutē tadabhisampadyatē || caturthaḥ brāhmaṇaṁ 5 || |
The same idea is conveyed in Muṇḍakōpaniṣat mantra
कामान्र्ः कामर्ते मन्र्मानः स कामभभजायर्ते तत्र तत्र ।

पर्ायप्तकामस्र् कृतात्मनस्तु इहैव सवे प्रनवलीर्न्न्त कामाः ॥ III.ii. २ ॥
kāmānyaḥ kāmayatē manyamānaḥ sa kāmabhirjāyatē tatra tatra |

paryāptakāmasya kr̥tātmanastu ihaiva sarvē pravilīyanti kāmāḥ || III.ii. 2 ||
with whatever desire a person dies, that desire will determine the next janma;
therefore the variable kāma is the direct kāma for the punar-janma. That is said in
this paragraph, which we saw in the last class.
tadētat āha; after āha you have to put a dash . So this message is given by Lord
Kr̥ ṣṇā. What is the message? Kāraṇam hētuḥ; and the word kāraṇam should be
connected with sadasad-yōni-janmasu, so the cause for the rebirth in superior and
inferior body. The cause for the rebirth, janma means rebirth; sadasad yōni means
superior and inferior janma. So the cause for the birth in superior and inferior
janma is guṇā-saṅgaḥ; it is identification with guṇa; that is sukha-duḥkha-mōha
and consequent kāmaḥ; desire also. And the punar-janma for whom; asya
puruṣasya bhōktuḥ; this puruṣa the atma who is always free from janma; janma-
rahita-puruṣaḥ gets seemingly punar-janma because of the kāma. Up to this we
saw.
Now Śaṅkarācārya wants to explain the word sat-asad-yōni--janmasu in the

mūlam. It is a compound word; therefore for sānskṛit students Śaṅkarācārya gives
the vigraha vākyam. We will read page 335.

सत्र्श्चअसत्र्श्च र्ोनर्ः सदसद्योनर्ः तासु सदसद्योननिु जन्मानन सदसद्योननजन्मानन, तेिु सदसद्योननजन्मसु नविर्भूतेिु का
रणं गुणसङ् गः ।
satyaśca asatyaśca yōnayaḥ sadasadyōnayaḥ tāsu sadasadyōniṣu janmāni

sadasadyōnijanmāni, tēṣu sadasadyōnijanmasu viṣayabhūtēṣu kāraṇaṁ
guṇasaṅgaḥ |
First he takes sadasadyōni and gives karma-dāraya as samāsa; sat is one adjective;
asat is another adjective; yōni is the noun and this yōni has got two adjectives sat
and asat; sat means sathyaḥ superior and asat means refers to asathyaḥ, inferior;
[All this Sānskrīt students have to carefully note. Here the word is not sathyaḥ
which is real, unreal etc. it is not akārāntha pulliṅgaḥ ‘sathya’ śabdaḥ; the word
sathyaḥ is ēkārāntha striliṅgaḥ “satī’ śabdaḥ, prathamā vibhakthi, bahuvacanam;
satī, satyau, sathyaḥ. And it is an adjective to yōnayaḥ; since yōni śabda is
striliṅgaḥ, sathyaḥ also is striliṅgaḥ prathamā vibhakthiḥ, bahuvacanam; it has
nothing to do with reality; sathyam Brahma, sathyam jñānam anantham we say,

that word satya has no connection here. It is satī, sathyau, sathyaḥ; feminine
gender, superior, adjective to yōni; yōni means womb or janma. Therefore satyaḥ
yōnayāḥ means superior-wombs or superior-janma.
Similarly the word asatyaḥ also: asatī, asatyau, asatyaḥ; ēkārāntha striliṅgaḥ asatī
śabdaḥ; prathamā vibhaktiḥ, bahuvacanam; asatī means inferior. And this is also
adjective to yōnayaḥ, inferior-wombs or inferior-janmas. And satyaḥ ca asatyaḥ ca
yōnayaḥ, clean karma dāraya samāsaḥ; sadasadyōnayaḥ. After sadasadyōnayaḥ
full stop.
The next word in the compound is janma; you have to form another compound in
saptami tat puruṣa samāsah. Therefore tāsu sadasadyōniṣu janmāni, sadasadyōni
janmani; tatpuruṣa samāsaḥ. The entire paragraph is relevant only for the Sānskrīt
student; other can take a short nap. sadasadyōni janmani. Full stop. It is saptami
tat puruṣaḥ.

And then tēṣu sad-asad-yōni-janmasu viṣaya-bhūtēṣu; the word viṣaya-bhūtēṣu

[again Sānskrīt students should note sad-asad-yōni-janmasu is saptami vibhaktiḥ
and Śaṅkarācārya says it is viṣaya-saptami; to indicate viṣaya-saptami, he says
viṣaya-bhūtēṣu; and viṣaya-saptami means what; with regard to those janmas.
viṣaya saptami should be translated as with regard to. In English we can translate
for inferior and superior janmas; kāraṇam; what will be the cause? Guṇā-saṅgaḥ; it
is only guṇa-saṅgaḥ desire in the three guṇās. Continuing. Again for grammar
students, lot of grammar.
अिवा,सदसद्योननजन्मसु अस्र् संसारस्र् कारणं गुणसङ् गः इनत संसारपदमध्र्ाहार्यम् ।
athavā, sadasadyōnijanmasu asya saṁsārasya kāraṇaṁ guṇasaṅgaḥ iti

saṁsārapadamadhyāhāryam |
It is another grammar point. In the previous interpretation, sadasat-yōni-janmasu

saptami vibakti was interpreted as viṣaya-saptami with regard to, in regard to. In
this interpretation, the same saptami is taken as adhikaraṇa-saptami. Instead of
saying with regard to, we have to say in the superior and inferior wombs. So with
regard to if you say viṣaya-saptami; in if you translate it is adhikaraṇa-saptami.
And Śaṅkarācārya says if you are taking adhikaraṇa-saptami, you have to add an
extra word in this ślōka. The extra word is saṁsārasya you have to add. And
saṁsāra means travelling; travelling ‘in’ superior and inferior-wombs’. And the
rest of the sentence is clear. Sad-asad-yōni-janmasu, adhikaraṇa saptami, ‘in’
superior and inferior-wombs’, saṁsārasya kāraṇam; cause for travelling in inferior
and superior-wombs; because guṇā-saṅgaḥ only. These are all only finer points.
What is the bottomline; desire is the cause of punar-janma. That is the message.
So the word saṁsāra in śaṣṭi vibhakthiḥ; adhyāhāryam you have to supply, if you
take adhikaraṇa saptami. Now he gives the meaning of what is superior and
inferior-wombs.
सद्योनर्ः दे वाददर्ोनर्ः; असद्योनर्ः पश्वाददर्ोनर्ः । सामथ्र्ायत्सदसद्योनर्ः मनुरर्र्ोनर्ोऽनप अनवरुिाः िष्टव्याः ॥

sadyōnayaḥ dēvādiyōnayaḥ; asadyōnayaḥ paśvādiyōnayaḥ | sāmarthyāt

sadasadyōnayaḥ manuṣyayōnayō:'pi aviruddhāḥ draṣṭavyāḥ ||
So sad-yōnayaḥ, superior janmas means dēvādi-yōnayaḥ being born in the higher

lōkas as the celestials. It is celestial births. And asad-yōnayaḥ inferior janmas
means paśvādi-yōnayaḥ either you can take janma in the lower lōkas like atala
vitala sutala etc. or inferior-janmas can be in manuṣya-lōka itself. Inferior janma
will be animal, plants etc.; either lower lōka or lower body in the manuṣya-lōka
itself. Therefore he says paśvādiyōnayaḥ means animals. Remember, the word
paśu refers to cow; in Sānskrīt the word paśu refers to any animal. Therefore
paśvādi means in the form of any animal; janma. And sāmarthyāt; sāmarthyāt
means because of the same logic or because of the same reasoning; what
reasoning, because of kāma, punar-janma comes; because of the same reasoning
the next janma can be intermediary-janma also. Intermediary means neither
superior nor inferior; they are called sad-asat-yōnayaḥ. So superior-inferior
janmas. And what do you mean by superior-inferior; intermediary; and why it is

intermediary; compared to dēvās it is inferior; and compared to animals, it is
superior. And what is that birth; which is manuṣyaḥ; manuṣyaḥ is superior or
inferior? What will be your answer? Do not answer; From what standpoint; dēvā
apēkṣaya inferior, donkey-apēkṣaya, hopefully superior. Therefore sadasat-
yōnayaḥ manuṣya-yōnayaḥ. aviruddhāḥ; which is not contrary to logic; draṣṭavyāḥ;
must be seen.
Now Śaṅkarācārya sums up the tātparyam of this ślōka. Beautiful summary. This is
important portion.
एतत् उक्तं भवनत — प्रकृनतस्ित्वा्र्ा अनवद्या, गुणेिु च सङ् गः कामः, संसारस्र् कारणचमनत ।
ētat uktaṁ bhavati — prakr̥tisthatvākhyā avidyā , guṇēṣu ca saṅgaḥ kāmaḥ,

saṁsārasya kāraṇamiti | tacca parivarjanāya ucyatē |

So what is the essence of this ślōka; ētat uktaṁ bhāvati; after bhāvati you have to
put a dash — this is the outcome, bottom line, sum and substance of this ślōka.
What is that; avidyā; and what is the meaning of avidyā; it can be kāraṇa-avidyā or
mūla-avidyā or it can refer to adhyāsa-rūpa-kārya-avidyā also. Of these two, which
one is highlighted in this slōka; not kāraṇā -avidyā; In this ślōka Lord Kr̥ ṣṇa
highlights adhyāsa rūpa avidyā; ahaṁkāra-mamakāra rūpa avidyā.
And how do you know that ; prakr̥ tisthat-vākhyā, because in the ślōka word used is
puruṣaḥ prakṛtis taḥ; the word staḥ refers to adhyāsa or abhimānam or
identification; and that is why I said in the last class, in Brahmasūtra also, adhyāsa
is highlighted more than avidyā. Therefore adhyāsa-rūpa-avidyā; so prakr̥ tisthat-
vākhyā means adhyāsa-rūpa-avidyā. And why does Śaṅkarācārya uses the word
prakr̥ tisthat-vākhyā; because that is the word used in this ślōka; therefore he
reminds; bahuvr̥ hi; prakṙtistattvam; prakṙtau adhyāsaḥ ēva ākyaḥ ityāḥ avidyāḥ;
bahuvr̥ hi; and guṇēṣu sa saṅgaḥ is there [there is a printing mistake in Ghorakpur
edition, guṇeṣu sa is there, instead of sa it should be ca; ca-kāra; guṇēṣu ca
saṅgaḥ; and consequent desire for the guṇāḥ; various emotions; especially
pleasure; here guñēṣu refers to happiness; saṅgaḥ means desire for happiness; it
is called kāmaḥ; so adhyāsa and desire; ahaṁkāra-mamakāra and the desire leads
to. And here desire can be taken as rāga-dvēṣa. And therefore in conventional-
language, ahaṁkāra-mamakāra rāga and dvēṣa; this package of four; duṣṭa-
catuṣṭayam; ahaṁkāra-mamakāra rāga and dvēṣa; these four alone are involved
whenever we are disturbed. Whenever we are disturbed, ahaṁkāra will be

involved, ahaṁkāra means body-mind-complex; mamakāra is involved; what is
that; family; and rāga-dvēṣā; this event I do not want to happen, it is happening;
this event I want to happen; it is not happening. This alone is saṁsāra. Iti, this is
the bottom-line.
And why do you say, why does Lord Kr̥ ṣṇa talk about adhyāsa and kāmaḥ? Tat ca
these four are enumerated not for the sake of acquiring; like amānitvaṁ,

adaṁbitvam are enumerated for what purpose; for acquiring these virtues;
ahaṁkāra-mamakāra-rāga-dvēṣa are enumerated for what purpose; do not say

acquiring; so he says: tacca parivarjanāya; we need not acquire them; why; already
we are rich in all these four; therefore all these four are mentioned for
parivarjanāya; for giving up.
Therefore, the next thing is I want to give up but I am not able to: paśam vandu ;
so paśa problem is there; I want to give up; but I am not able to give up; how to
give up; Śaṅkarācārya says, means of giving up has also been given.
अस्र् च ननवृशिकारणं ज्ञानवैराग्ज्र्े ससंन्र्ासे गीतािास्त्रे प्रशसिम् । तचच ज्ञानं पुरस्तात् उपन्र्स्तं क्षेत्रक्षेत्रज्ञनविर्म्
‘र्ज्ज्ञात्वामृतमश्नुत’े (भ. गी. १३ । १२) इनत । उक्तं च अन्र्ापोहेन अतिमायध्र्ारोपेण च ॥ २१ ॥
asya ca nivr̥ttikāra ṇaṁ jñānavairāgyē sasaṁnyāsē gītāśāstrē prasiddham | tacca

jñānaṁ purastāt upanyastaṁ kṣētrakṣētrajñaviṣayam ‘yajjñātvāmr̥tamaśnutē’
(bha. gī. 13 | 12) iti | uktaṁ ca anyāpōhēna ataddharmādhyārōpēṇa ca || 21 ||
Asya ca nivr̥ ttikāra ṇaṁ the means of removing the package of four, ahaṁ-mama-
rāga-dvēṣa, the only means of renouncing them is jñٌānavairāgyē; jñānam is
compulsorily required; and vairāgyam is also compulsorily required along with
what; sasaṁnyāsē, along with sanyāsa or renunciation; renunciation can be either
bāhya sanyāsaḥ, physically renouncing the family and taking to the fourth āśrama,
sanyāsa, and if that fourth āśrama is not possible, at least CLASP REJECTION (I do
not want to explain CLASP rejection!, c/o ānthara sanyāsa - Guru Purṇima talk)
internal sanyāsa at least, sasaṁnyāsē, saḥ bahuvr̥ hi, prathamā dvivacanam;
sasaṁnyāsē adjective to jñāna-vairāgyē; gītāśāstrē prasiddham, there is no other
method.
Then what is the next question? What type of jñānam is required; which jñānam
will eliminate these four; he says tat ca jٌānaṁ purastāt upanyastaṁ, that jñānam
has been talked about in the thirteenth chapter itself; kṣētra-kṣētrajña viṣayam, by
knowing that I am not the body and I am not the mind; both the body and mind
belong to what category; kṣētraṁ; idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate |

etadyo vētti taṃ prāhuḥ kṣetrajña iti tadvidaḥ; [Gīta thirteen.1]; idaṁ sariram
includes mind and sense-organs.
By repeatedly seeing them as a kṣētraṁ and seeing myself as kṣētrajñaḥ, I am

pushing the body-mind-complex into the world. The body and mind complex are
trying to embrace me like children; like monkeys; holding on to the mother; body-
mind-complex like baby is holding on to what: Me tightly just as the mother
pushes the child. Similarly I have to push the body-mind-sense-complex; for
pushing them I require a place to stand; the only place to stand is kṣētrajñaḥ by
abiding as kṣētrajña alone, body can be pushed into the world; mind can be
pushed into the world; sense-organs can be pushed; pushing requires a hold,
standing point; that point is kṣētrajñaḥ. By coming to kṣētrajñaḥ, neighbourisation
has to be done. This is the only method; body and mind should not have
ahaṁkāra; ahaṁ should be shifted to kṣētrajñaḥ; kṣetrajñaṃ cāpi māṃ viddhi
sarvakṣetrēṣu. And this is possible by going to the green-room once in a while;
green-room is nidhidhyāsanam; in nidhidhyāsanam alone,

इद्धन्िर्ाभण दिैकं च पचच चेद्धन्िर्गोचराः ॥ १३-५ ॥
mahābhūtānyahaṅkāro buddhiravyaktameva ca |
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ || Gīta 13-5||

एतत्क्षेत्रं समासेन सनवकारमुदाहृतम् ॥ गीता १३-६॥

ētatkṣētraṁ samāsēna savikāramudāhr̥tam || Gīta 13-6||
This ślōka we have to get bye-heart; [you are looking at me, these two slōkās are
from the 13th chapter only]; so you have to learn these two slōkās bye-heart; and
say not only the pañca-bhūtas; the body, the mind; all these are kṣētraṁ and who
am I; stand aside as kṣētrajñaḥ. The more I practice this, ahaṁkāra in the body-

mind-complex will go away; only when ahaṁkāra goes, mamakāra in the family
can go away; without ahaṁkāra dropping, mamakāra renunciation is never
possible. Even according to grammar, mamakāra is the śaṣṭi vibhakthi of
ahaṁkāra; prathama vibhakthi has to go, then alone śaṣṭi vibhakthi will go away;
detachment from family is possible only when you detach from body-mind-
complex.
And therefore tacca jñānaṁ purastāt upanyastaṁ; purastāt means previously, in

the beginning of the thirteenth chapter [idaṃ śarīraṃ onwards, the first few
verses]. And not only it was said in the beginning and in the middle also kṣētrajñaḥ
was very elaborately talked about; from the twelfth verse onwards; that is
yajjñātva-amṛtam-aśnute; that is jñeyaṃ yattat-pravakṣyāmi, in that portion also
the description of jñēyaṁ is the description of kṣētrajñaḥ.
And why does Śaṅkarācārya refer to the jñēyaṁ description also; there is a
significance; because initially when kṣētra-kṣētrajña separation is done; Lord Kr̥ ṣṇa
only pointed out I am dr̥ k, the kṣētrajñaḥ; and everything else is kṣētraṁ that is
dr̥ śyam. World is kṣētraṁ; body is kṣētraṁ; sense-organs are kṣētraṁ; mind is
kṣētra; manōbuddhy-ahaṅkāra cittāni nāham; that was done. As I have often said
this is the only part of the vēdānta; but if we have to get mōkṣa, this alone is not
enough; because in this we are differentiating ātma and anātma; without
discussing their order of reality. The ātma-anātma vivēka alone is incomplete
without discussing their order of reality; so in the second stage, we should ask the
question, am-I-the-observer and the-world-observed have the same order of reality
or not; and I have to come to the conclusion; not only the world is different from
me; the world is mithya, superimposed on Me. Not only the world is different from
me, the world is mithya, superimposed on me; and therefore not to get affected by
the world; if I have to get not-affected by the world, what is required is not running
away from the world, allowing the-world-to-exist-in-Me; I cannot run away from the
world; because world can never be away from Me; I can never be away from the

world; because sathyam and mithya cannot be physically-separated; therefore if I

want to be detached from the world, what is required is not physical-running-away
but allowing-the-whole-world including the problems to-exist-in-me, understanding
that they cannot touch me, because adhyastasya guṇēna dōṣēṇa va anumātrēṇāpi
ahaṁ ātma na saṁbadyatē; therefore I am not affected, not-by-getting-away
from-the-problem; but understanding-that-problems belong to a lower-order-of reality.

That can be understood only when we study jñēyaṁ-portion where adhyārōpa-
apavādha nyāya is done. Masthāni sarva bhūtāni na ca mastani bhūtāni. Therefore
by this knowledge, which I call it as binary-format. So by coming to binary-format
we have to remove ahaṁkāra-mamakāra. Anya āpōhēna atad dharma
adhyārōpēna ca, means by using the method of adhyārōpa and apavādha, the
jñānam was given in verses beginning from the twelfth up to 19th verse.
And not only jñānam is enough; remembering my Guru pūrṇimā talk; jñānam can
give only spiritual-liberation; but at mental level if you want to be free from
disturbing emotions; sādhana catuṣṭaya sambatti; especially vairāgyam is
extremely important; without vairāgyam {I have elaborated in my Gurupūrṇima
talk} whenever mind is disturbed, our problem is deficiency in sādhana catuṣṭaya
sambatti. Therefore focus on that.
So with this the important 21st ślōka has been completed. Now I will give you The
anvayaḥ.
The anvaya: puruṣaḥ prakr̥ tistha hi [prakrtsthah san] hi] prakr̥ tijān guṇān bhuṅktē.
Asya guṇa-saṅgaḥ; sadasadyōnijanmasu karaṇam bhavati.
तस्र्ैव पुनः साक्षात् ननदे िः निर्ते —
tasyaiva punaḥ sākṣāt nirdēśaḥ kriyatē —

Tasyaiva punaḥ, we can take in two meanings; tasya refers to ātma puruṣaḥ
himself is clearly talked about; that is one meaning; or you can take tasya
jñānasya, since jñānam alone is the means of removing the package of four
[hereafter whenever I say duṣṭa-catuṣṭayam you remember; in Mahābhārataṁ
also they talk about; Duryodana Sakuni Karna, Dussasana, etc., they will say; in
spirituality is ahaṁ-mama-rāga-dvēṣa; for eliminating that jñānam is required;
Śaṅkarācārya said at the end of this bhāṣyaṁ; tasya jñānasya; the word tasya can
refer to ātma or the word tasya can refer to jñānaṁ; that very jñānam, which is the
remover of these four factors; punaḥ sākṣāt nirdēśaḥ is directly talked about in the
following ślōka. What is that blessed jñānam? What should I do in green room?
Nirdēśaḥ direct mention , kriyatē is mentioned by Kr̥ ṣṇā. Another very important
ślōka and it is mahā-vākya ślōka. This is the second mahā-vākyam in the thirteenth
chapter. What is the first mahā-vākyam; kṣetrajñaṃ cāpi māṃ viddhi is the first
mahā-vākyam and this is the second one.
Verse 13.22
उपिष्टानुमन्ता च भताय भोक्ता महेश्वरः ।

परमात्मेनत चाप्र्ुक्तो दे हेऽत्स्मन्पुरुिः परः ॥ गीता १३-२२॥
upadraṣṭānumantā ca bhartā bhōktā mahēśvaraḥ |

paramātmēti cāpyuktō dēhē:'sminpuruṣaḥ paraḥ || Gītā 13-22||
Why do we say this verse is a mahā vākyam? We can trace it. Asmin dēhē bhōktā;
means experiencer-jīvātma; asmin dēhē means obtaining within this body; the
experiencer-jīvātma obtaining in this body is Paramātma iti uktaḥ; is none other
than the creator-Paramātma. The experiencer-jīvātma in this body is none other
than the creator-Paramātma, which is a mahā-vākyam. So every word is the
description of the Ātma. We will go to the bhāṣyam.

उपिष्टा समीपस्िः सन् िष्टा स्वर्म् अव्यापृतः । र्िा ऋन्त्वग्ज्र्जमानेिु र्ज्ञकमयव्यापृतेिु तटस्िः अन्र्ः अव्यापृतः र्ज्ञनवद्या
कुिलःऋन्त्वग्ज्र्जमानव्यापारगुणदोिाणाम् ईभक्षता, तद्वचच कार्यकरणव्यापारेिु अव्यापृतः अन्र्ः तनद्वलक्षणः तेिां कार्यकर
णानां सव्यापाराणां सामीप्र्ेन िष्टाउपिष्टा ।
upadraṣṭā samīpasthaḥ san draṣṭā svayam avyāpr̥taḥ | yathā r̥tvigyajamānēṣu yajña

karmavyāpr̥tēṣu taṭasthaḥ anyaḥ avyāpr̥taḥ yajñavidyākuśalaḥr̥tvigyajamānavyāpā
raguṇadōṣāṇām īkṣitā, tadvacca kāryakaraṇavyāpārēṣu avyāpr̥taḥ anyaḥ tadvilakṣa
ṇaḥ tēṣāṁ kāryakaraṇānāṁ savyāpārāṇāṁ sāmīpyēna draṣṭāupadraṣṭā |
Upadraṣṭā literally means close-observer; intimate-observer; Śaṅkarācārya will

give three meanings for this one word. Before that I will generally mention what
he intends to say. Whenever we talk about the word observer, seer, knower,
thinker etc., we use the word I, the, observer the subject; I have told the subject
always consists of three factors; even though the word I is singular; it is a mixture
of three factors. One factor is original-Consciousness (OC); second factor is the
mind; the reflecting medium (RM) and the third factor is reflected Consciousness
(RC), because we have said in Vicāra-sāgaram, ābhāsa-vādaḥ is superior to
avaccēda-vādaḥ and therefore we are going by ābhāsa-vādaḥ. Therefore the
observer means what; all the these three together is called observer.
And I have also discussed in kṣētrajñaḥ context, any one of them independently
cannot be the-observer; pure-Consciousness can observe anything; in the absence
of mind and cidābhāsaḥ; in the wall, pure-Consciousness is there or not [any
doubt?]; but the Consciousness-in-the-wall cannot observe anything; pure-mind
cannot observe anything because it is inert; pure-cidābhāsaḥ does not even exist,
therefore observer means all these three; therefore the title observer extends to
all these three.
And therefore in a particular context, the word observer is used for anyone of
these three. Since the word observer extends to all these three; in a particular
context, original-Consciousness is called observer; in certain other context mind is
called observer; in certain other context cidābhāsaḥ is called observer; but

whenever you refer to anyone of them, the other two are understood; not
mentioned but understood. One is highlighted. And when observer is used for
mind and cidābhāsaḥ, we say it is changing observer. Savikāra-dṙṣṭa When the
word observer used to anyone of these two; but when the observer is used for
original-Consciousness, then it is an observer; of course along with the other two
reflected Consciousness and reflecting medium. It is observer nirvikāra-dṙṣṭa;
nirvikāra-dr̥ ṣṭa alone is called sākṣi. Sākṣi is the name of the original Consciousness
when it is called observer not independently, but with the association with the
other two. Now the word upadraṣṭā is used to denote sākṣi. Lord Kr̥ ṣṇa says
without undergoing any change sākṣi observes, illumines what all things; the
closest-one; mind also it illumines by forming the cidābhāsaḥ; it illumines the
sense-organs; it illumines the body and through them it illumines the world also.
Tasya bhāsāṁ sarvaṁ idaṁ vibhāthi. So directly illumines the mind; through the
mind, it illumines the sense-organs; through sense-organs, it illumines the body
and through sense-organs and the body, it illumines the world and that sākṣi is
here is called upadraṣṭā. Samīpasthaḥ san, how does it illumine, not by remaining
far away like the sūryaḥ; Surya also illumines the earth but how does it illumine,
the Sun is so many crores of miles away that the sunlight takes 8 minutes to reach
the earth. How far it must be? Light travels three lakh kilometres per second or
186,000 miles per second. And in 8 minutes, how many seconds are there; it takes
eight minutes to reach the earth and that is why the interesting thing is even after
the sun sets, sun is actually not there as it is already set; eight minutes we will
continue to experience the Sun without the Sun being there. I am seeing the non-
existent Sun for 8 minutes. Anyway, they are not relevant to the thirteenth chapter.
What I want to say is Surya Bhagavān is so far away and it illumines. Similarly, if
Ātma illumines, how far away it is. upadraṣṭā; it illumines by being in contact with
the mind. That is why śrōtrasya śrōtraṁ cakṣuṣaścakṣuḥ etc. Therefore, upadraṣṭā
is equal to samīpasthaḥ san, pervading the mind, sākṣi illumines the mind by
forming the cidābhāsaḥ. Not only the mind, samīpasthaḥ san svayam draṣṭā; it
illumines. How, the next word is very important; avyāpr̥ taḥ; without doing any

action; no thought is required; thought is required for the mind to become the
seer; sākṣi does not have even thoughts. Sānnidya-mātrēṇa; avyāpr̥ taḥ means
what; Sānnidya-mātrēṇa by its mere presence; nirvikārataya; draṣṭā the observer is
the upadraṣṭā. And he gives an example; just as a big yāga is going on, yāga
representing any huge rituals; there are visitors who want to see the rituals and
what are they doing; the visitors are seated in the galleries; just as in the
Parliament some observers are seated. The opposition party and the ruling party
are fighting; but the observer in the parliament is not involved in the activities.
Instead of Parliament, Śaṅkarācārya uses the word yāga [because if you think of
Parliament, you will only get pāpam. At least if you think of yāga, some puṇya may
accrue. Therefore all the people are busy but there is an observer who sees
everything but does not do anything. This is the example Śaṅkarācārya gives, the
details of which we will see in the next class.

420 Verse 13.22
Page 335 Verse No.22 bashyam
Verse 22 bhāṣyam continued
उपिष्टा समीपस्िः सन् िष्टा स्वर्म् अव्यापृतः । र्िा ऋन्त्वग्ज्र्जमानेिु र्ज्ञकमयव्यापृतेिु तटस्िः अन्र्ः अव्यापृतः र्ज्ञनवद्याकुि
लःऋन्त्वग्ज्र्जमानव्यापारगुणदोिाणाम् ईभक्षता, तद्वचच कार्यकरणव्यापारेिु अव्यापृतः अन्र्ः तनद्वलक्षणः तेिां कार्यकरणानां स
व्यापाराणां सामीप्र्ेन िष्टाउपिष्टा ।
upadraṣṭā samīpasthaḥ san draṣṭā svayam avyāpr̥taḥ | yathā r̥tvigyajamānēṣu yajña

karmavyāpr̥tēṣu taṭasthaḥ anyaḥ avyāpr̥taḥ yajñavidyākuśalaḥr̥tvigyajamānavyāpā
raguṇadōṣāṇām īkṣitā, tadvacca kāryakaraṇavyāpārēṣu avyāpr̥taḥ anyaḥ tadvilakṣa
ṇaḥ tēṣāṁ kāryakaraṇānāṁ savyāpārāṇāṁ sāmīpyēna draṣṭāupadraṣṭā |
In the 21 verse Lord Kr̥ṣṇā pointed out that prakr̥ ti alone transforms into the
creation, and becomes the body -mind-sense-complex also ; but prakr̥ ti by itself
cannot do any transaction, it being inert in nature and in this context alone, the
role of puruṣa must be understood and acknowledged. And what is the role of the
puruṣaḥ; puruṣa is the all-pervading-Consciousness; that all-pervading-
Consciousness gets enclosed within the body-mind-complex also; the enclosed-
original-Consciousness is called sākṣi. The enclosed-original-Consciousness alone
is called sākṣi; and this sākṣi alone, along with the mind as well as the cidābhāsā;
as a package, the sākṣi, along with the mind and cidābhāsā, experiences the whole
world; and becomes a saṁsāri also.
And now in this particular verse number 22, Lord Kr̥ ṣṇa is talking about the nature
of the enclosed-Consciousness; otherwise called sākṣi. And this sākṣi alone makes
all the transactions possible; but sākṣi itself does not get involved in any one of the
activities. Not only sākṣi does not get involved; the poor-sākṣi, the pure-sākṣi, the
poor-sākṣi cannot involve in the activities because it is akartā and abhōktāḥ. And
therefore sānnidya-mātrēṇa, it illumines everything by lending cidābhāsā and it

sustains everything by lending existence. Sākṣi alone lends existence to the body-
mind-complex; sākṣi alone lends Consciousness also. Thus by lending cidābhāsaḥ
it illumines everything. This is the description and it is very important ślōka. I said
this is also a mahā vākyam.
And every word is the description of the sākṣi either as tvāṁ-pāda-lakṣyārtha or

tat-pāda-lakṣyārtha. Upadraṣṭā bhartā bhōktā are all tvāṁ-lakṣyārtha. Mahēśvaraḥ
and Paramātma are tat-pāda-lakṣyārtha.
Sānskrīt students can note that all these are in sāmanyadikaraṇyam indicating
both of them are one and the same.
Of this, the first word is upadraṣṭā which is a translation for sākṣi; why sākṣi is
called upadraṣṭā; is equal to, in the bhāṣyam, samīpasthaḥ san, by being very very
close to body-mind-complex; upa means samīpasthaḥ; remaining so close and so
intimate; to remember Kēna vākyam, śrōtrasya śrōtraṁ cakṣuṣaścakṣuḥ, it is so
intimate, and not only intimate, main dr̥ ṣṭā; it is the seer, it is the revealer; how
does it reveal; it is by lending the cidābhāsaḥ; the mind becomes experienced-
mind; because of the pervasion of cidābhāsaḥ which is given by the sākṣi.
Therefore dr̥ ṣṭā; means perceiver, revealer, and illuminator.
And once you say it is perceiver etc., we may think that perceiving is an action done
by the sākṣi; therefore he says svayam avyāpr̥ taḥ; it perceives without doing the
action of perceiving; it reveals without doing the action of doing; that means by
mere sānnidya-mātrēṇa paśyati. After avyāpr̥ taḥ full stop.
Then he gives an example. Yathā, it is like following example. And what is the
example; a big yāga is going on. And in that vēdic sacrifice or ritual;
r̥ tvigyajamānēṣu, the yajamāna; who is the original performer of the yāga and
r̥ tvig, means all the priests or purōhitās; who are assisting in the performance of
the yāga; ṙg-veda priests are there known as hōtaraḥ; yajur-vēda priests are there;
sāma-vēda priests are there; all they are called ṙtvijaḥ; and all of them are yajña-

karma-vyāpr̥ tēṣu; they all participate in the vēdic ritual; therefore they are very
very busy. So hōta is busy; advaryu is busy; [do you remember advaryu, the yajur-
vēda priest is called advaryu]; sāma-vēda priest is called udgadah; atharvaṇa-
priest is called Brahma; and each one has got three assistants; 16 purōhitās are
there; all of them are extremely busy; ‘turning like a top’. So vyāpṙdēṣu satsu; sati
saptami. And there is one person who is watching the whole yāga; without being a
participant; taṭasthaḥ; taṭasthaḥ means unconnected, non-participant. And anyaḥ
means those who is different from yajamāna and purōhitās. So taṭasthaḥ anyaḥ;
and avyāpr̥ taḥ; he is not participating and quietly sitting on a chair. And he
happens to be yajñā-vidyā-kuśalaḥ who is well informed with regard to the vēdic
ritual procedures; the rules, the regulations, the do’s don’ts; all of them he knows.
Therefore, if someone is not doing properly that also this person watches and if a
person does things improperly that also he watches; but he does not make any
comment because he is not a participant in the yāga. Therefore yajña-vidyā-
kuśalaḥ r̥ tvig yajamāna vyāpāra gu ṇa-dōṣāṇām īkṣitā, he is the observer of the
rights and wrongs happening in the yāga, because if the mistake will have to be
corrected for that also there is a separate person appointed; do you remember
who is that person; the atharvaṇa-vēda priest, otherwise called Brahma, his job is
what; being part of the yajñā he has to watch the activities of hōta, adhvaryu and
udgātha; not only he has to watch and he should know what is right or wrong. Not
only he should know, he should also know the respective prāyacittaṁ. The
moment a mistake takes place, immediately he has to stop and ask for what; a
prāyacittam; an extra oblation has to be offered or some extra chanting will have
to be done; or an extra-dakṣina, prayacittam-dakṣiṇa has to be given or extra
prāṇāyāma has to be done; and for all these things there is a separate person and
who is that; Brahma. But this person being not a Brahma he cannot comment on
the mistakes also. Therefore he is only īkṣitā. Very very difficult. In the home also;
when the children are doing all kinds of things, to be a sākṣi is the toughest thing.
You poke your nose and get the nose-cut also. Anyway that is a different thing.
Īkṣitā means observer. Up to this is example. Tadvat, exactly like outside informed-

observer; kārya-karaṇa vyāpārēṣu; here we are talking about the sākṣi; in the same
way, sākṣi also avyāpr̥ taḥ he is not a participant in anything; that is why in the 5th
chapter; paśyañ śr̥ ṇvan spr̥ śañ jighrann aśnan gacchan svapañ śvasan, naiva kiñcit
karōmī; (5.8), navadvārē purē dēhī naiva kurvan na kārayan (5.13); neither does
nor instigates the organs to do that. Therefore avyāpr̥ taḥ means akartā akārayitā
api san. The sākṣi is different; anyaḥ; not only sākṣi is different from the body-
mind-sense-complex; vilakṣaṇaḥ also it has got totally opposite nature. Not only it
is different, and has got totally opposite nature, the karya kāraṇa sangātha has got
five features [everything is coming in fives; I do not know how many fives you
should remember]; what are the five features of body-mind-sense-complex;
Sunday class I gave you a word, (OM Act (?) if you remember Sānskrīt, dr̥ śyatvam,
baudhikatvam, saguṇatvam, savikāratvam, and āgamāpāyitvam are the five
features of the body-mind-sense-complex, but the sākṣi is vilakṣaṇaḥ; vilakṣaṇaḥ
means it has got the opposite five features; and opposite means what, non-OM
ACT (?); adr̥ śyatvam, abaudhikatvam, aguṇatvam; avikāratvam;, and
ānāgamāpāyatvam. This is the meaning of the word vilakṣaṇaḥ; it is intimate but
totally opposite in nature. vilakṣaṇaḥ. What does the sākṣi ‘do’? tēṣāṁ kārya
karaṇānāṁ savyāpārāṇāṁ all this body-mind-complex, kāryaṁ means stūla-
śarīraṁ and karaṇam means sūkṣma-śarīraṁ; so stūla-sūkṣma śarirayōḥ
savyāpārāṇāṁ, which are continuously busy even during the deep-sleep state. No
doubt, jñānēndriyams and karmēndriyams may be quiet in sleep; but remember
pañca prāṇas are active in suṣupti also; what is the proof; if prāṇa is inactive, one is
DEAD . Therefore all the time savyāpārāṇāṁ, means active body-mind-sense-
complex; sāmīpyēna draṣṭā, proximately remaining, sākṣi observes. And what is
the proof; that is why body-is-experienced-by-me and mind-is-experienced-by-me;
remember when body-mind are experienced by me it is because of what; we will
answer because of cidābhāsaḥ. Remember cidābhāsaḥ itself is because of what;
because sākṣi alone. Therefore the credit does not go to cidābhāsaḥ whatever
credit goes to cidābhāsaḥ, ultimately it should go to what; [are you
understanding?]; cidābhāsaḥ cannot be there without cit and therefore everything

is experienced because of sākṣi alone. Give the credit to the sākṣi not to the
cidābhāsaḥ. So sāmīpyēna draṣṭā upadraṣṭā. Therefore the prefix upa means
sāmīpyēna, intimately; this is the meaning number one. Three meanings are going
to be given. Now we have to enter the second meaning.
अिवा, दे हचक्षुमयनोबुद्ध्यात्मानः िष्टारः, तेिां बाह्यः िष्टा दे हः, ततः आरभ्र् अन्तरतमश्च प्रत्र्क् समीपे आत्मािष्टा, र्तः परः अ
न्तरतमः नात्स्त िष्टा; सः अनतिर्सामीप्र्ेन िष्टृ त्वात् उपिष्टा स्र्ात् ।
athavā, dēhacakṣurmanōbuddhyātmānaḥ draṣṭāraḥ, tēṣāṁ bāhyaḥ draṣṭā dēhaḥ, ta

taḥ ārabhya antaratamaśca pratyak samīpē ātmādraṣṭā, yataḥ paraḥ antaratamaḥ n
āsti draṣṭā; saḥ atiśayasāmīpyēna draṣṭr̥tvāt upadraṣṭā syāt |
So in the first interpretation upa is said to be intimately, adverbial; and draṣṭā
means one who perceives; illumines; so the one who illumines intimately by
remaining very close. So in the second interpretation, upa is going to be taken as
an adjective. In the first interpretation upa is taken as adverb, qualifying the
perceiving; in the second one upa is going to be adjective; therefore upadraṣṭā
means intimate observer.
Then naturally the question will come; why do you call sākṣi the intimate-observer;
if you have to add an adjective ‘intimate’ to the observer; an adjective is required
only when other non-intimate observers. Suppose on the table, there is only one
book and I want to bring that book; I have to say bring the book from the table;
why, because there is only one book. I need not add any adjective. Suppose there
are two books and then I tell bring the book; there will be confusion; which book
and therefore what should I do; I should add an adjective by saying bring the big
book, small book etc. An adjective is required only when you have to separate a
noun from another similar noun and similarly here also upadraṣṭā means intimate-
observer. By adding this adjective intimate Lord Kr̥ ṣṇa indirectly conveyed there
are many observers. The individual is a group of observers. And among the many
observers, one observer is the most-intimate-observer. And what is the most-
intimate-observer; it is sākṣi.

Now the next question is, if sākṣi is the intimate-observer what are the other non-
intimate-observers. Śaṅkarācārya says every organ in the body becomes an
observer because of the pervasion of cidābhāsaḥ. Because of the presence of
cidābhāsaḥ, body itself is able to see, feel the touch, etc. Therefore śarīraṁ
becomes an experiencer; an observer. Then the other sense-organs are the
observers; mind becomes the observer; in fact every kośa becomes an observer;
tamēva bhāntam anubhāti sarvaṁ; remember my example, Sun is the original
illuminator when the sunlight the moon, moon becomes an illuminator of the
earth; on a pourṇami-night. How does the moon become the illuminator; not
originally, because of the pervasion of the sunlight. So Sun becomes the
illuminator-1 and moon becomes illuminator-2 and on a pourṇami-night,
moonlight becomes so powerful that you can read books. Therefore what are the
observers now. Sākṣi is observer-1; because of sākṣi buddhi gets the cidābhāsaḥ
and buddhi becomes observer-2; mind becomes, mind means manō-māya-kōśa
becomes observer-3; every sense-organs becomes observer-4. Thus there are so
many observers; among them what is the remotest-one; body is outer-most
observer; sense-organs are slightly-interior-observers; mind is the still-interior and
buddhi is still-interior and sākṣi is the interior or inner-most-observer. This is what
Śaṅkarācārya want to say. Look at it.
Dēha-cakṣur-manō-buddhi-ātmānaḥ body is an observer because of what

cidābhāsaḥ-pervasion; body here refers to the entire organ tvak-indriyam; the
organ of touch which pervades all the body; then cakṣuḥ represents the other
sense-organs; then manaḥ, the mind; then buddhiḥ, the intellect; then Ātma the
sākṣi. So how many; Dēha, indriya, cakṣu represents other indriyās; dēha indriya,
manō buddhi ātmanaḥ pañca-drastāraḥ santi. All the five are observers. Each one
having its own relevant field also. Eye can observe only common colours; similarly
the ears; mind can feel emotions; and intellect can capture ideas; each one
observing its relevant object. And then fifth one is what; Ātma; All of them are
drastāraḥ; pañca-drastāraḥ; and; tēṣāṁ, among them, bāhyō draṣṭā dēhaḥ; the

outermost-observer is the body pervaded by the skin indriyam. Tataḥ ārabhya

starting from the body as you travel inwards each one becomes the interior-
observer; and what is the order: indriyaṁ is the next one, manaḥ is the next one,
buddhi is the next one, and what is the last one; tataḥ ārabhya antaratamaḥ;
inner-most pratyak; which is the innermost one means inside the body and
samīpaḥ means sākṣi is the closest to me; body is farthest; indriyaṁ is slightly
farther; mind is just away; buddhi a little bit away and sākṣi is the closest to Me; why
sākṣi is the closest; because the distance between Me and sākṣi is; how many
kilometers; distance is zero. Therefore he says samīpaḥ, the closest; ātmā draṣṭā,
the experiencing-Ātma is the sākṣi. Ātma means sākṣi. Yataḥ paraḥ beyond which
sākṣi, antarataḥ draṣṭā nā asti there is no more interior-observer; each of the other
one is both interior and exterior; sākṣi is the interior-most. Therefore to distinguish
sākṣi from all other draṣṭās, Kr̥ ṣṇā adds an adjective upa, so that sākṣi alone
deserves the adjective upa draṣṭā; the others are what; not upa. Therefore,
saḥ atiśayam-sāmīpyēna; because of superlative-proximity, atiśayi means
superlative, so the highest; most-intimate-proximity; upadraṣṭā syāt this is the of
no. 2. Then what is the third interpretation.
र्ज्ञोपिष्टृ वद्वा सवयनविर्ीकरणात् उपिष्टा ।
yajñōpadraṣṭr̥vadvā sarvaviṣayīkaraṇāt upadraṣṭā |
The word upadraṣṭā is a jargon used in vēdic sacrifices; when vēdic rituals,
especially big rituals are going, they appoint a supervisor-person who has to
supervise all the activities of the yāga and make sure that everything is done
perfectly [like nowadays event-managers are there. They start from A to Z;
especially when you conduct the marriage there is A to Z; especially taking care of
bridegroom’s family - most important. More important than even Brahman.
Therefore event manager in a wedding is so important for the smooth conduct of
the wedding]. Similarly there is a yajñōpadraṣṭa who has to observe/watch
everything; upadr̥ ṣṭa indirectly means sarva-dr̥ ṣṭa the other ṛtviks or purōhitās are

not sarva-draṣṭa; adhvaryu will take care of only his department; Hōta will take
care of only his department; there are so many groups having a team-head taking
care of that particular area; and there is one sarva-draṣṭa upadraṣṭā; and he
happens to be sarva-draṣṭā; and Ātma can be given a title upadraṣṭā because just
as yajñā upadraṣṭā is sarva-draṣṭa, similarly Ātma is sarva-dr̥ ṣṭa; this is called
gauna-prayōgaḥ. gauna-prayōgaḥ means compared to yajña-upadraṣṭā; simho-
maṇavaḥ itivat. Therefore Śaṅkarācārya says yajñōpadraṣṭuvat; just as supervisor
is responsible for all the seers; the emphasis here is what; all seer. Previously we
translated upa as intimate-seer; previously intimacy was highlighted; here the we
are highlighting what; the entirety; proximity was highlighted before and entirety
is highlighted now. Therefore Śaṅkarācārya says sarva-viṣayī-karaṇāt. Here what
one should underline; the word sarva. Previously it was samipa, here it is sarva
viṣayī-karaṇāt, since sākṣi is tamēva bānḍaṁ anubhāti sarvaṁ tasya bhāsa
sar..................vam  idaṁ vibhati. Sar... Therefore upadraṣṭā. Thus so elaborate for
one word. You have to lengthen to include everything. In the mūlam class, 2
minutes over; in Bhāṣyam class every word we focus and study; that means you
require lot of patience.
Śaṅkarācārya gave three meaning of upadraṣṭā; that is over;
अनुमन्ता च, अनुमोदनम् अनुमननं कुवयत्सु तन्त्िर्ासु पररतोिः, तत्कताय अनुमन्ता च ।
anumantā ca, anumōdanam anumananaṁ kurvatsu tatkriyāsu paritōṣaḥ, tatkartā

anumantā ca |
Now Sankaracharya wants to give three meanings for the word anumantā also.
The first meaning anumantā means the one who is very happy. He is the
appreciator of all the activities of all the organs; happy-appreciator of all the
activities. That means what permanently smiling as it were. As it were; do not think
that sākṣi is smiling always. Śaṅkarācārya says anumantā is equal to anumōdanam
anumananaṁ. Sānskrīt students you have to reverse the order. Anumananaṁ is
equal to anumōdanam. Anumōdanam means appreciation; congratulation;

admiration etc. So anumananaṁ is equal to anumōdanam. After anumantā ca you

have to put a dash. Then you have to reverse the order; anumananaṁ is equal to
anumōdanam. Then full stop. That itself is explained; kurvatsu tatkriyāsu; when all
organs are doing their respective jobs; i.e., jñānēndriyam doing jñāna kriyā;
karmēndriyam doing karma-kriyā; mind doing its kriyā; kurvatsu tatkriyāsu, their
respective duties, paritōṣaḥ means santōṣaḥ; appreciation, happiness and joy is
the meaning of anumōdanam. And tatkartā anumantā, the one who does that is
called anumantā. So when you go to a carnatic music concert; that is the example,
for understanding this concept at least attend a concert [after all December
season is coming]; especially in Chennai they have to show their appreciation; so
whenever singer does something wonderful; shout bēṣh bēṣh; sabāṣh, bhalē,
wonderful, etc. are the cries that come from the music lovers. They are called
anumōdanam paritōṣaḥ. Ātma regularly does bhalē bēṣh, super!; etc from inside.
Therefore anumantāḥ. But you should be very careful he should not take it literally,
or you will ask Swamiji I do not hear bhalē bēṣh etc from inside. It is as though
Ātma is doing that because Ātma is ānanda svarūpaḥ. Ātma is as though
appreciating all the activities because Ātma is always ānanda svarūpaḥ; therefore
iti anumantā iva, anumantā. This is meaning number one. After paritōṣaḥ you have
to put a full stop.
What is the second meaning? Tat karta is equal to anumantā. Full stop. Now we
will go to the second meaning.
अिवा, अनुमन्ता, कार्यकरणप्रवृशििु स्वर्म् अप्रवृिोऽनप प्रवृि इव तदनुकूलः नवभाव्यते, तेनअनुमन्ता ।
athavā, anumantā, kāryakaraṇapravr̥ttiṣu svayam apravr̥ttō :'pi pravr̥tta iva

tadanukūlaḥ vibhāvyatē, tēna anumantā |
The second interpretation is: anumantā means Ātma gives permission to all the
organs to do what they want to do. First-meaning it is positive appreciation. In the
second-meaning there is no positive or negative; but by being neutral or silent it
gives permission to all the organs to do the job like they say maunam is often

taken as permission. The children often do; they say something and see whether
the parents are flaring up. If they do not do anything, mounam is often
interpretted as what; permission. Therefore anumantā means silent permitter; or
permission-giver of all the activities. kāryakaraṇapravr̥ ttiṣu svayam apravr̥ ttō :'pi;
even though sākṣi does not do anything; it remains silent when all the other
organs are functioning; tadanukūlaḥ vibhāvyatē; it appears Ātma is as though
supporting, permitting the activity of them. This is the second meaning. First
meaning is appreciator and second meaning is permitter. Then what is the third
meaning.
अिवा, प्रवृिान् स्वव्यापारेिु तत्साभक्षभूतः कदाचचदनप न ननवारर्नत इनत अनुमन्ता ।

athavā, pravr̥ttān svavyāpār ēṣu tatsākṣibhūtaḥ kadācidapi na nivārayati iti
anumantā |
It is all very fine distinction Śaṅkarācārya makes. So in the previous interpretation

we said that Ātma permits all the activities. Here he says Ātma is as though giving
permission; really it does not give permission or anything, but it appears as
though Ātma gives permission, because but Ātma does not stop the organs from
doing what it does. Therefore it is more a negative interpretation. Ātma does not
positively permit but it does not stop. Therefore the literal-translation is non-
stopper of all the activities; and non-stopping appears as giving permission. And
therefore, look at the third interpretation; svavyāpārēṣu pravr̥ ttān ; when the
organs are involved/engaged in their respective activities, tatsākṣibhūtaḥ,
remaining the sākṣi of all of them, kadācidapi na nivārayati, when the
karmēndriyaṁ is doing a wrong action; a pick pocket is picking the pocket of
someone; sākṣi does not say don’t do that. Not only it does not say; it continues to
be give cidābhāsaḥ-blessing to all the organs; because it does not withdraw the
cidābhāsaḥ; suppose the sākṣi temporarily withdraws cidābhāsaḥ from the hand;
what will happen; hand will get paralysed; sākṣi does not do anything; therefore,
since it does not stop it is taken as permitter. Therefore kadācidapi na nivārayati;
nivārayati means does not stop or does not object; therefore it is called anumantā.

This is the third meaning. How do you translate in English? Appreciator is meaning
number one; permitter is meaning number two; non-stopper is the meaning
number three; any one of them you can take. Ok. What is the next word in the
mūlam; do not forget the mūlam. We are seeing verse No.22 of the 13 th Chapter of
the Bhagavad Gīta.  Ok. Continuing.
भताय, भरणं नाम दे हेद्धन्िर्मनोबुिीनां संहतानांचैतन्र्ात्मपाराथ्र्ेन ननचमिभूतेन चैतन्र्ाभासानां र्त् स्वरूपधारणम्, तत्
चैतन्र्ात्मकृतमेव इनत भताय आत्मा इनत उचर्ते ।
bhartā, bharaṇaṁ nāma dēhēndriyamanōbuddhīnāṁ saṁhatānāṁ

caitanyātmapārārthyēna nimittabhūtēna caitanyābhāsānāṁ yat svarūpadhāraṇam,
tat caitanyātmakr̥tamēva iti bhartā ātmā iti ucyatē |
After the word bhartā, you have to put a dash. Literally Bhartā, means a sustainer;
the one who sustains or supports or maintains anything is called a sustainer; he is
the supporter; a husband in Sānskrīt is called bhartā because he is supposed to
sustain the wife, children and family; because for all the functions especially
vaidika function; he requires the support of the wife. Without wife he cannot do
any vaidika-karma; therefore he is supposed to sustain her; therefore a sustainer
is called bhartā. But it need not be husband; anyone who supports anything is
called bhartā. What is the job of sākṣi. Sākṣi sustains all the body-mind-sense -
complex. Supports body-mind-complex And how does it sustain. Vēdantically
speaking sākṣi alone lends existence to all of them; sākṣi alone lends Consciousness
to all of them; sattā spūrthi pradhānēna; always you should remember world is
made up of nāma and rūpa and world does not have existence of its own; world
does not have sentiency of its own; similarly body mind also. Therefore bharaṇaṁ
means maintaining the body-mind-sense-complex by lending sattā spūrthi. For
what purpose sākṣi maintains? Śaṅkarācārya says all he maintains at home also;
we maintain several people; like car driver, maid, etc. give money for education of
children; you maintain a gardener and whatever we maintain around us is for
whose benefit. Why don’t you maintain neighbour’s driver? No No No. Remember
ātmanastu kāmaya sarvaṁ priyam bhavati. I am interested in the body because

the body serves me. I am interested in the jñānēndriyams because it serves me;
karmēndriyams it serves me. Therefore, for its own sake Ātma maintains all of
them. That is said here; Dēhēndriyamanōbuddhīnāṁ you can understand: body,
sense-organs, mind and intellect. saṁhatānāṁ which have been assembled
together. suppose stūla-śarīraṁ is here and sūkṣma-śarīraṁ is elsewhere; what
will happen; and keeping the body and soul together we say; therefore
saṁhatānāṁ is important; individually or severally he cannot do anything
saṁhatānāṁ means what; as an assemblage they are together.
And caitanyābhāsānāṁ; that should be connected, the word saṁhatānāṁ should

be followed by caitanyābhāsānāṁ in the next line; means what; all these are
sentient because of cidābhāsaḥ; which are all carrying the reflected
Consciousness. Vyadhikaraña Bahuvr̥ hi; caitanyasya ābhasaḥ yasmin; all the body-
mind-sense-complex which are assembled together and which carry the
cidābhāsaḥ; which are all sentient because of that, all of them; are svarūpa
dhāraṇam. Sustaining them by lending existence; for whose purpose; for our own
purpose; caitanyātmapārārthyēna. for the same of the sākṣi the subject; myself;
caitanyātmapārārthyēna means for my own sake; here my own refers to sākṣi; for
the sākṣi’s own benefit, nimittabhūtēna which is the purpose of maintaining them;
otherwise you will not be interested in maintaining; sākṣi is interested in
maintaining them for its own benefit.
And when I say sākṣi maintains for its own benefit remember sākṣi alone; sākṣi
alone when we talk, it does not do anything; when I say sākṣi for its own benefit;
you should add along with mind and cidābhāsaḥ; that should be understood;
svarupa dhāraṇam the sākṣi does; and it happens caitanya-ātmakr̥ taṁ-ēva; this
maintenance happens because of sākṣi only. That is why in Kēnōpaniṣat student
asks the question;
ॐ केनेनितं पतनत प्रेनितं मनः केन प्राणः प्रिमः प्रैनत र्ुक्तः । केनेनितां वाचचममां वदन्न्त चक्षुः श्रोत्रं क उ दे वो र्ुनशक्त ॥ १ ॥

ॐ kēnēṣitaṁ patati prēṣitaṁ manaḥ kēna prāṇaḥ prathamaḥ praiti yuktaḥ |

kēnēṣitāṁ vācamimāṁ vadanti cakṣuḥ śrōtraṁ ka u dēvō yunakti || 1 ||
Who activates them and for whose sake they are activated and what is that sākṣi.
ēva iti hētō; Ātma bhartā iti ucyatē; from this standpoint Ātma is called bhartā, the
great sustainer. And thank God Śaṅkarācārya gives only one meaning for the
bhartā. The next word is bhōktā, which we will see in the next class.

421 Verses 13.22 and 13.23
Page 336 second paragraph from the bottom
भताय, भरणं नाम दे हेद्धन्िर्मनोबुिीनां संहतानांचैतन्र्ात्मपाराथ्र्ेन ननचमिभूतेन चैतन्र्ाभासानां र्त् स्वरूपधारणम्, तत्
चैतन्र्ात्मकृतमेव इनत भताय आत्मा इनत उचर्ते ।
bhartā, bharaṇaṁ nāma dēhēndriyamanōbuddhīnāṁ saṁhatānāṁ

caitanyātmapārārthyēna nimittabhūtēna caitanyābhāsānāṁ yat svarūpadhāraṇam,
tat caitanyātmakr̥tamēva iti bhartā ātmā iti ucyatē |
In these few verses, beginning from 19th to 23rd verse, Lord Kr̥ ṣṇa talks about
puruṣa and prakr̥ ti and how both of them are responsible for not only the
emergence of the entire creation and also later transactions. Of these puruṣa-
prakr̥ ti-mixture, prakr̥ ti alone transforms the entire-universe, including body-mind-
sense-complex also. And once they are all created; the very same all-pervading
puruṣa, the caitanya-tattvam, becomes enclosed-Consciousness obtaining within
the body-mind-sense-complex also. And this creator-puruṣa alone enclosed within
the body; becomes the experiencer-jīvātma. Puruṣa, the creator-Paramātma, after
anupravēśa, becomes the experiencer jīvātma, of course the enclosed
Consciousness by itself cannot become an experiencer; along with the mind; as
well the cidābhāsaḥ; this package-mixture together becomes the experiencer of
everything.
Of this package, when you take the enclosed-Consciousness alone, as a part of the
experiencer-package, when you take the enclosed-Consciousness alone; that is
given a special name that is sākṣi-caitanyam. Consciousness will never get the
name sākṣi-caitanyam; it will not get in any other context; when the Consciousness
is one of the components of the triad, [original Consciousness, mind plus reflected

Consciousness] as a part of this mixture, the original Consciousness gets the name
sākṣi-caitanyam.
And this sākṣi alone along with the mind and cidābhāsaḥ, is called pramātā. When
they are kept aside it is called sākṣi; when the mind and cidābhāsaḥ joined-
together it is called pramātā the experiencer. And this jīvātma experiences the
universe; with the help of prakr̥ ti body-mind-sense-complex.
And whatever the prakr̥ ti does is not meant for its own stake. Eyes perceive the
colour not for the sake of the eyes themselves; the ears perceive sound not for
their own sake; thus prakr̥ ti is meant to serve the puruṣaḥ. The enclosed-puruṣa is
served by prakr̥ ti and since prakr̥ ti serves the puruṣa, puruṣa blesses the prakr̥ ti;
mutual, like husband and wife; supposed to be mutual. And therefore prakr̥ ti
serves the puruṣa; puruṣa sustains, bhartā. Just as husband sustains the wife [I am
talking of the original tradition; I do not know whether it is happening now
],because wife serves the interest of the husband, the husband provides
whatever is required, similarly, puruṣa becomes a bhartā; prakr̥ ti becomes bhārya.
What does puruṣa do ; supports, sustains the prakr̥ ti ; and how does puruṣa
support; by its mere presence; that is sānnidhya-mātrēṇa. And by its mere
presence, how does it support prakr̥ ti; by lending two crucial components, what
are they; the very existence for the prakr̥ ti is lent by puruṣa because prakr̥ ti in
vēdānta does not have an existence of its own. This is the difference between the
prakr̥ ti in vēdānta and prakr̥ ti of sāṅkhya philosophy. In sāṅkhya philosophy,
prakr̥ ti has got independent existence of its own; puruṣa also has got independent
existence; therefore puruṣa is sathyam; prakr̥ ti is also sathyam;[in which
philosophy, very careful, in sāṅkhya; whereas in vēdānta puruṣa alone is sathyam
and prakr̥ ti is mithya because of the isness borrowed from puruṣa.
Therefore, how does puruṣa sustain. First puruṣa lends sattā and not only sattā,
later [later means there is no time gap] also by lending caitanya-ābhāsānāṁ; that
is why Bhāṣyakāra writes caitanya-ābhāsānāṁ. [page 336, bg, second parā from

the bottom, third line, caitanya--ābhāsānā] cidābhāsā is the blessing given by the
cit, the Consciousness, the puruṣaḥ. And this sustenance and therefore their
mutual relationship of bhartā and bhārya; therefore already the family set up is
going on; already every individual is a house-holder mixture only; because Puruṣa
component is called bhartā and prakr̥ ti component is called bhārya. They function
in mutual co-ordination. Therefore Ātma is called bhartā iti ucyatē. Therefore ātma
is called bhartā. Up to this we saw. Continuing.
भोक्ता, अग्ज्न्र्ुरणवत् ननत्र्चैतन्र्स्वरूपेण बुिेः सुखुःखमोहात्मकाः प्रत्र्र्ाः सवयनविर्नविर्ाः चैतन्र्ात्मग्रस्ता इव

जार्मानाः नवभक्ताः नवभाव्यन्ते इनत भोक्ता आत्मा उचर्ते ।
bhōktā, agnyuṣṇavat nityacaitanyasvarūpēṇa buddhēḥ sukhaduḥkhamōhātmakāḥ p

ratyayāḥsarvaviṣayaviṣayāḥ caitanyātmagrastā iva jāyamānāḥ vibhaktāḥ vibhāvyan
tē iti bhōktā ātmā ucyatē |
Every word in this ślōka No.22 is the description of the enclosed-puruṣa; otherwise
called sākṣi; it is said to be tvāṁ-pāda-lakṣyārthaḥ; every word in this ślōka is tvāṁ
pāda-lakṣyārtha; the word bhōktā is also tvāṁ-pāda-lakṣyārthaḥ; here sākṣi is
titled bhōktā. Why sākṣi is called bhōktā; Śaṅkarācārya justifies here; agnyuṣṇavat,
puruṣa, the Ātma, the sākṣi has got Consciousness as it very essential nature; like
what example, agnyuṣṇavat; like the heat is intrinsic nature of agni; the puruṣa the
sākṣi has got caitanyam as it intrinsic nature. So because of this nitya-caitanya-
svarūpēṇa because of this nitya caitanya svarūpa-Ātma; buddhēḥ pratyayāḥ. So
you have to imagine the caitanyaṁ pervades all-over; caitanyaṁ pervades the
mind also; and minus the caitanyam nothing that happens in the mind will be
known; because of the pervasion of caitanyaṁ alone now the mind is very bright.
Just as the hall is now bright because of the pervasion of what; Surya prakāśa;
because of the prakāśa, the whole hall is bright. Similarly the mind is also bright
because of caitanya-Ātma-prakāśa. In the mind continuously or rising three types
of vr̥ ttis sātvika sukha vrittyaḥ; rājasa duḥkha vrittyaḥ and tāmasa mōha vrittyaḥ;
each vr̥ tti is called here a pratyayaḥ. Therefore look at this. buddhēḥ pratyayāḥ;
the thoughts of the mind consisting of sukha, duḥkha and mōha; [why these three

words, you should know the significance; sātvika rājasa and tāmasa vṛttayaḥ; and
the vr̥ ttis are dealing with varieties of external objects. Therefore sarva-viṣaya-
viṣayāḥ; the thoughts which are connected to various objects of the world; śabda-
vr̥ tti, sparśa-vr̥ tti, rūpa-vr̥ tti, rasa-vr̥ tti and gand ha-vr̥ ttis; therefore sarva-viṣaya-
viṣayāḥ pratyayāḥ (Sanskrit students should note that it is bahuvr̥ hi samāsa ; sarvē
bhāhya viṣayaḥ ēva viṣayaḥ, yēṣāṁ pratyayānam; the thoughts dealing with the
varieties of objects; in the world. And as even those thoughts arise, thought
themselves are not bright but as even they arise, they are bathed in; they are
soaked in what; the Consciousness light. Therefore caitanya-ātmagrastāḥ; like the
jilebhi is dipped in the syrup; similarly every thought-jilebi is dipped in what;
Consciousness grasthaḥ. How do you know it is dipped in syrup; otherwise there is
no taste; like the rasa golla suppose you press the rasa golla totally put in the
mouth, what will be there, nothing, tasteless, only chakkai; it will not be tasty; now
the rasa golla is so tasty because it is soaked in the syrup. Similarly every
pratyayaḥ is inert pratyayaḥ; incapable of revealing itself also; in capable of
revealing the world also; but now every thought is capable of revealing itself; as
well the world, because each thought is dipped in the syrup-of-Consciousness; and
since the Consciousness is absorbing every thought, consuming every thought; the
upaniṣat or Gīta visualizes Consciousness as the consumer of vr̥ ttis . It is just an
imagination; not a fact. Consciousness does not consume anything; since thoughts
are dipped in Consciousness, Consciousness is consuming every thought as even it
rises. Therefore caitanya-Ātma-grasthaḥ; gripped or swallowed; iva, that is why iva
word is important; as though swallowed; jāyamānāḥ; and what is the proof that
every pratyayaḥ is dipped in Consciousness; because of that alone I can say I-
experience-a-wall. When I say I-experience-a-wall; there is a wall-vr̥ tti; and there is a
wall-viṣaya; both of them are known and experienced, because vr̥ tti is also soaked
in Consciousness; wall also is soaked in Consciousness; nānā cchidra ghaṭōdara
sthita mahā-dīpa prabhā bhāsvaraṁ; jñānaṁ yasya tu cakṣurādi karaṇa dvārā
bahiḥ spandatē; caitanyam not only pervades the thought; caitanyam pervades
the object also; therefore jānāmi; jānāmi is Ātma consumes the world; every

jānāmi is Ātma consuming the world; experiencing the world; which is as though
consuming. Vibhaktāḥ and as even jāyamānāḥ vibhaktāḥ vibhāvyantē, each
experience is distinctly felt by us; even though thoughts are moving very fast, I am
talking several words per minute, each word is entering your ears and produces a
relevant thought and each word must produce what; a corresponding-thought and
all the thoughts should be stung together and should become what; one sentence;
words are formed in your brain; sentences are formed in your brain and
understanding also is hopefully formed in your brain. And all these are
happening how; distinctly. So vibhaktāḥ vibhāvyantē; vibhāvyantē means
anubuyantē, experienced; iti hētōḥ; because of this reason, sākṣi is considered to
be the consumer of the universe. The biggest-consumer is what; sākṣi consumers
everything; but how does it consumes; without doing any action; sānnidhya
mātrēṇa; if you remember the five capsules of vēdānta; the third capsule is
relevant here. As even I say the third, if your mind is able to [if it is able to]
instantaneously identify, it will be very nice; otherwise I will not angry with you; if
you can immediately trace; what is the third capsule of vēdānta? by my [I-the-
sākṣi-caitanyam] mere presence, I give life to the inert-material-body-mind-complex;
and through the material-body-mind-complex, I experience the material universe.
All I do, how; sānnidhya mātrēṇa; therefore I am called bhōktā. Continuing.
Page 337 top.
महेश्वरः, सवायत्मत्वात् स्वतन्त्रत्वाचचमहान् ईश्वरश्च इनत महेश्वरः । परमात्मा, दे हादीनां बुद्ध्यन्तानां प्रत्र्गात्मत्वेन कच्पपतानाम् अ
नवद्यर्ा परमः उपिष्टृ त्वाददलक्षणःआत्माइनत परमात्मा । सः अतः ‘परमात्मा’ इत्र्नेन िब्दे न च अनप उक्तः कशितः श्रुतौ ।
mahēśvaraḥ, sarvātmatvāt svatantratvāccamahān īśvaraśca iti mahēśvaraḥ | param

ātmā, dēhādīnāṁ buddhyantānāṁ pratyagātmatvēna kalpitānām avidyayā parama
ḥ upadraṣṭr̥tvādilakṣaṇaḥātmāiti paramātmā | saḥ ataḥ ‘paramātmā’ ityanēna śabd
ēna ca api uktaḥ kathitaḥ śrutau |
Up to now tvaṁ-pāda-lakṣyārtha has been talked about. Now Lord Kr̥ ṣṇa says this
sākṣi caitanyam itself is mahēśvaraḥ; tat-pāda-lakṣyārtha. So the word mahēśvaraḥ
reveals the mahā-vākyam; until now we were referring only to the enclosed-

Consciousness; now Lord Kr̥ ṣṇa says this Consciousness alone is Paramātma
Īśvaraḥ tvāṁ pada lakṣyārtha; jagat-kāraṇam Brahma. So mahēśvaraḥ is in the
mūlam, which consists of two words mahān Īśvaraḥ, mahēśvaraḥ; the word mahān
means great or big; both quantity-wise and size-wise also it is big; quality-wise also it
is great; the word mahān can refer to physical-bigness also; or qualitative-
greatness also. Śaṅkarācārya says both meaning we can take. First we will take the
physical size; sarvātmatvāt mahān; the sākṣi-caitanyam is not only the Ātma of the
individual body-mind-complex; but it is the same, as the Consciousness in all the
bodies; kṣetrajñaṃ cāpi māṃ viddhi, sarvakṣetreṣu bhārata. Therefore the
Consciousness-enclosed is seemingly confined to the body; but it is only
seemingly- confined; factually the Consciousness goes beyond the walls of the
body also; therefore sarvātmatvāt being the Self of all, it must be all-pervading;
therefore mahān; so sarvātmatvāt refers to the physical-bigness of the sākṣi.
Therefore it is mahān physically.
Not only it is physically-mahān, qualitatively it is the greatest also, why

svatantratvāt; because sākṣi alone is svatantraḥ, having independent existence,
independent-Consciousness and independent-ānandah; all the three are
svatantraḥ for Ātma, whereas everything else is paratantraḥ. Everything else
means what; the entire creation is paratantraḥ; which one is superior, the sākṣi
alone is superior; svatantratvāt; that is sākṣi is called parā-prakr̥ ti in the seventh-
chapter and prakr̥ ti is called aparā-prakr̥ ti. Therefore svatantratvāt, it is superior.
So mahān and Īśvaraḥ ca and also svatantratvāt; this also you can connect;
sarvātmatvāt-mahān, svatantratvāt-Īśvaraḥ, respectively; being sarvātma it is
infinite in size and being svatantraḥ it is svāmi and not a dāsaḥ; iti mahēśvaraḥ.
The next word is paramātmā, this sākṣi is called Parama-ātma, the supreme-Self
why it is called supreme-Self; parama is like superlative degree; it is the greatest
Self. Naturally the question comes the adjective greatest can be added; only if
there are several ātmas; if there is only one Ātma, you cannot have positive-
degree, comparative-degree and superlative-degree; that is not possible. And

Ātma is only one and when there is only one Ātma, how can there be the adjective
paramaḥ, referring to superlative degree; how can it be done is the question;
Śaṅkarācārya raises within himself [we will not get this kind of thinking at all;
Śaṅkarācārya raises a question. Ātma being one; why should there be an adjective;
adjective is required, as I told you the other day; if on a desk there are two books,
and if I am to ask to bring a book; then I have to tell you which one, otherwise
there will be confusion. I should clearly say big-book or small-book or blue-book,
red-book and suppose there is only one book on the table I do not want to add any
adjective; I will say just bring the book. Similarly every individual has got only one
Ātma; when there is only one Ātma, why should Lord Kr̥ ṣṇa add the adjective
paramaḥ Ātma. I have to create a doubt; and Śaṅkarācārya imagines this doubt
and gives the answer. No doubt, Ātma is only one; but even though Ātma is only
one, every jīva, being ignorant, he mistakes every kośa as the Ātma; by identifying
with annamaya-kośa as himself; and once he identifies annamāya-kośa as himself;
annamaya-kośa becomes an Ātma itself; which is not a real self because of the
mistake only; therefore annamaya-Ātma is pseudo-self-number-one; created by an
ajñāni.
Similarly prāṇamya-Ātma is second-Ātma; Manomaya-Ātma, Vijñānamaya-Ātma

and ānandamaya-Ātma. That is why in Taittirīyōpaniṣat each kośa is introduced as
Ātma only; anyōntarah Ātma prāṇamayaḥ; Ātma manōmayaḥ. Thus we have got
six ātmas now. Why I am saying six ātmas; pañca-kōśas are only there and why do
you say six; it means five pseudo-ātmas plus one original Ātma; every individual is
a mixture of six-ātmas. And now Śaṅkarācārya says among the six ātmas which
one is paramaḥ-Ātma; the best, the real-original-one, if you ask, sākṣi is called
parama-Ātma; the other five becomes what; aparama-Ātma. Thus we have five
aparama-Ātma sand one parama-Ātma.
Look at this dēhādīnāṁ buddhyantānāṁ, dēhādīnāṁ means starting from

annamaya kośa; buddhi antānāṁ; up to vijñānamaya kośa; ānanda mayakośa is
excluded at that time we are asleep; that can be included, nothing is wrong;

avidyāya pratyagātmatvēna kalpitānām; that avidyāya should be read first,

avidyāya kalpitānām, which has been mistaken as Ātma; pratyagātmatvēna as the
inner self avidyāya-kalpitānām; because of avidyā people superimpose or mistake
they are all five aparama-Ātma, inferior-self. Apēkṣaya; we have to add a word,
apēkṣaya from their standpoint, paramaḥ, the superior one; is
upadraṣṭr̥ tvādilakṣaṇaḥ, is the sākṣi Ātma; so sākṣi Ātma is paramaḥ superior
apēkṣaya we have to supply from the standpoint of the previous five-pseudo self.
Therefore Lord Kr̥ ṣṇa calls it Paramātma; and in the next paragraph there is an
alternative reading also; Soantaḥ ‘Paramātma’ is given in inverted commas as
though it is quotation. Such a quotation does not exist; there is another reading;
so ataḥ Paramātma; instead of antaḥ that na must be removed, only ataḥ; and the
inverted commas should be removed as it is not a quotation also.
Now how does it read: saḥ ātma; this sākṣi, ataḥ because of the above-mentioned
reason, paramātmā’ ityanēna śabdēna uktaḥ, is referred to as Paramātma also.
Because of the above-mentioned reason sākṣi is referred to as Paramātma; by the
śruti. Kathitaḥ śrutau, uktaḥ is in the mūlam; paramātmeti cāpyuktaḥ, uktaḥ is
equal to kathitaḥ; and where is it said, it is said in the upaniṣat it is said
Paramātma. Continuing
क्व असौ? अत्स्मन् दे हे पुरुिः परः अव्यक्तात्, ‘उिमः पुरुिस्त्वन्र्ः परमात्मेत्र्ुदाहृतः’ (भ. गी. १५ । १७) इनत र्ः
वक्ष्र्माणः‘क्षेत्रज्ञं चानप मां नवद्धि’ (भ. गी. १३ । २) इनत उपन्र्स्तः व्या्र्ार् उपसंहृतश्च ॥ २२ ॥
kva asau? asmin dēhē puruṣaḥ paraḥ avyaktāt, ‘uttamaḥ puruṣastvanyaḥ

paramātmētyudāhr̥taḥ’ (bha. gī. 15 | seventeen) iti yaḥ vakṣyamāṇaḥ‘kṣētrajٌaṁ
cāpi māṁ viddhi’ (bha. gī. thirteen | 2) iti upanyastaḥ vyākhyāya upasaṁhr̥taśca
The moment we use the word Paramātma; our mind immediately goes only up
above; because Paramātma means paramēśvarah means Īśvaraḥ means God and
God means beyond the cloud. Therefore Kr̥ ṣṇā says note the Paramātma is not

elsewhere located; that Paramātma is asmin dēhē ēva; therefore Śaṅkarācārya

asks the question; kva asau? Where is the Paramātma located?
Then the answer given is, asmin dēhē in this very body Paramātma is available
paraḥ which is beyond everything; avyaktāt, Śaṅkarācārya reminds us of the
kaṭhōpaniṣat mantra 1.iii.10 and 11 says
इद्धन्िर्ेभ्र्ः परा ह्यिाय अिेभ्र्श्च परं मनः ।

मनसस्तु परा बुद्धिबुयिेरात्मा महान्परः ॥ १०॥
indriyēbhyaḥ parā hyarthā arthēbhyaśca paraṁ manaḥ |

manasastu parā buddhirbuddhērātmā mahānparaḥ || 10||
महतः परमव्यक्तमव्यक्तात्पुरुिः परः ।

पुरुिान्न परं ककंचचत्सा काष्ठा सा परा गनतः ॥ ११॥
mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ |

puruṣānna paraṁ kiṁcitsā kāṣṭhā sā parā gatiḥ || 11||
There the mantra says: avyaktāt puruṣaḥ paraḥ; that Śaṅkarācārya is reminding by
the word avyaktāt; avyakta is not in Gīta and it is borrowed from kaṭhōpaniṣat
mantra; so that our mind can connect with this slōka of the Kaṭhōpaniṣat mantra;
pañca kośa vivēka mantra of kaṭhōpaniṣat. So avyaktāt, avyakta refers to māya or
ānanda māya kośa; beyond māya is the sākṣi.
And Śaṅkarācārya says this will be again reiterated or reinforced in the 15th
chapter of Gīta (15.17), in the famous line uttamaḥ puruṣastvanyaḥ
paramātmetyudāhṛtaḥ. So there is uttama puruṣa different from kṣara puruṣa;
akṣara puruṣaḥ; [I am not going into that details, either you might be
remembering because we have done in the mūlam. If you say I do not remember,
we will be seeing in the bhāṣyam when the fifteenth chapter comes; you note this
much; sākṣi is beyond kṣara-puruṣaḥ and akṣara-puruṣaḥ; therefore is called
uttama-puruṣaḥ; reversed it becomes puruṣōttamaḥ, iti yaḥ vakṣyamāṇaḥ,
vakṣyamāṇaḥ means will be told in the fifteenth chapter. And not only that

kṣētrajñam capimam viddhi iti upanyastaḥ; this paramātma alone is referred to the
in the beginning of the 13th chapter itself as what; kṣētrajñaṁ cāpi māṁ viddhi’. Iti
upanyastaḥ, and not only that, in the rest of the thirteenth chapter up to 22nd
verse, the sākṣi alone has been elaborated in all these slōkās. Even in the form of
jñēyaṁ Brahma, adhyārōpa apavādha nyāyēna, that jñēyaṁ Brahma was talked
about; and that Brahman is also nothing but what; the same sākṣi alone. In
thirteenth chapter sākṣi is given three different names; kṣētrajña is one name;
jñēyaṁ is the second and puruṣaḥ is the third name. All the three are descriptions
of one and the same sākṣi caitanyam only. So vyākhyāya upasaṁhr̥ taḥ; So with this
ślōka that vyākhyānam is concluded.
The anvaya is: asmin dēhē [varthamānah] paraḥ puruṣaḥ; upadraṣṭa, anumanta,
karta, bhartā, bhōktā, mahēśvaraḥ ca [bhavati]. Saḥ paramātmēti cā api uktaḥ.
तमेतं र्िोक्तलक्षणम् आत्मानम् —

tamētaṁ yathōktalakṣaṇam ātmānam —
र् एवं वेशि पुरुिं प्रकृकतं च गुणैः सह ।

सवयिा वतयमानोऽनप न स भूर्ोऽभभजार्ते ॥ गीता १३-२३ ॥
ya ēvaṁ vētti puruṣaṁ prakr̥tiṁ ca guṇaiḥ saha |

sarvathā vartamānō:'pi na sa bhūyō:'bhijāyatē || Gītā 13-23 ||
I will give you the gist of the slōka. Now that Lord Kr̥ ṣṇa has clearly presented
puruṣa and prakr̥ ti distinctly; Lord Kr̥ ṣṇa gives the phala śruti now; if a person
understands these two principles very very clearly, because the entire creation
consists of these two and there is no third entity; clear understanding of puruṣa
and prakr̥ ti should help us come out of the triangular-format. Because until we
analyse puruṣa prakr̥ ti and thoroughly understand, we are in the triangular-format
of saṁsāra; and in triangular-format means saṁsāra; and in triangular format,
three members are there; those three must be dismantled and we should have

only two components; and what are they; they are puruṣa, the observer and the
prakr̥ ti, the observed; right from the mind onwards; mind is prakr̥ ti; sense-organs
are prakr̥ ti; body is prakr̥ ti; world is prakr̥ ti; I-am [are you awake] the-observer;
puruṣa-tattvam. So I-the-observer-puruṣa and the observed-prakr̥ ti; only two are
there which cannot be even counted as two. There are only two which should
really not be counted as two, because puruṣa being satyaṁ, is of higher order of
reality and observer is of higher order and the observed is of lower order; lower
order is available for experience like svapna but just because I experience I cannot
count it; dream I experience but I cannot count it; jāgrat prapañca is dream-No.2
which I experience; which also cannot be counted; therefore puruṣaḥ and prakr̥ ti
are available; which one is mithya. Therefore I come to this particular vision which
alone I love to call as our binary-format; I am puruṣaḥ; everything else is prakr̥ ti;
and puruṣa cannot be touched whatever happens in prakr̥ ti. Fourth capsule {today
so many capsule comes] says I-the-puruṣaḥ am never affected by any violent-
most-event that take place either in the material world or material-body, or in the
material mind; and the entire material-prakr̥ ti whatever happens, I-the-puruṣaḥ
am upadraṣṭā, anumanta, unaffected. This changing from triangular-format to
binary-format is mōkṣaḥ. That mōkṣa phalam is said here as freedom from punar-
janma. Na sa bhūyaḥ api jāyate; A person in binary-format does not have punar-
janma, why, he does not accept one janma itself; where is the question of punar-
janma. This is the gist; Bhāṣyakāra gives the introduction. yathōktalakṣaṇam
ātmānam. The abovementioned ātma, the puruṣa; whoever knows.
र्ः एवं र्िोक्तप्रकारेण वेशि पुरुिं साक्षात् अहचमनत प्रकृकतं च र्िोक्ताम् अनवद्यालक्षणां गुणैः स्वनवकारैः सह ननवर्तंताम्
अभावम् आपाददतां नवद्यर्ा,
yaḥ ēvaṁ yathōktaprakārēṇa vētti puruṣaṁ sākṣāt ahamiti prakr̥ti ṁ ca yathōktām

avidyālakṣaṇāṁ guṇaiḥ svavikāraiḥ saha nivartitām abhāvam āpāditāṁ vidyayā,
yaḥ ēvaṁ is in the mūlam; is equal to yathōktaprakārēṇa; in the above mentioned

manner; abovementioned manner meaning upadraṣṭā, anumanta, bhartā, each

world you have to remember. [So for grammar student introductory part should
be connected here; Yah ēvaṁ taṁ yathoktalakṣaṇam ātmanam yathōktaprakārēṇa
vētti; the introductory portion should be connected here]; yathōktaprakārēṇa is
the meaning of ēvaṁ; ēvaṁ is equal to; vētti means understand puruṣaṁ;
understand the puruṣa; and how does he understand, sākṣāt, directly knows the
puruṣa; that is why it is called sākṣātkāraḥ; it means directly knowing the puruṣaḥ.
And once you say directly knowing the confusion will come; what is that; one day
puruṣa will come in front of you; either when you are awake puruṣa will give
darśanaṁ or nirvikalpaka samādhi he will come; the sākṣātkāra etc have been
loaded with lot of mystic idea; remember there is no question of directly knowing
Ātma; because ātma is not an object that will come in front of you. Therefore direct
knowledge of the Ātma exist only in one way. I have told thousands of time; you
might be bored, but I am not; I am going to repeat again; direct knowledge of
Ātma exists only in one way; knowing is in the form of ‘claiming’. Knowing is in the
form of ‘claiming’. Claiming is in the form of a thought. Knowing is claiming;
claiming involves entertaining the thought; which means mind is very much
required. With the help of the mind I entertain the thought; what thought puruṣa I
need not come across; I will not come across and I should not come across, etc.
puruṣa happens to be I myself. Ahaṁ upadraṣṭā asmi, ahaṁ anumanta asmi,
bhartā asmi, bhōktā asmi. This claiming is sākṣātkara. Realisation is nothing but
this claiming Ātma as myself. And while claiming ahaṁ puruṣaḥ asmi, the meaning
of the word ahaṁ should be clear. It should not refer to the body-part of the
individual, it should not refer to the sense-part; mind-part; it is srōtrasya srōtram;
manaso manaḥ etc; it is the Consciousness-part, which makes the body sentient;
that Consciousness alone I refer to by the word-I.
And therefore Śaṅkarācārya says sākṣāt ahaṁ iti; that is important; as I-is-
claiming; claiming is indicated by the word ahaṁ; iti, iti must be connected with
vētti. Not only I should know puruṣaḥ; prakṙtiṁ ca; also the prakr̥ ti, yathōktām,

which has been described before in the four slōkas; and then he adds a brilliant
word; avidyālakṣaṇāṁ which prakr̥ ti is otherwise called mūlā-avidyā, which we
elaborately studied in Naishkarmya siddhi, 3rd Chapter Introduction; otherwise
called Māya; and why is it called avidyā; because it is negatable by vidyā; why it is
called avidyā; that which is vidyā virōdhitvāt; vidyā bhadityavad, avidyā iti uccyatē;
avidyālakṣaṇāṁ nivartitām, next line look at that word nivartitām which has been
negated or falsified. So how should we know prakr̥ ti; knowledge of prakr̥ ti is
understanding that it is really not there. Knowledge of prakr̥ ti is understanding
that prakr̥ ti has got ETU, I will borrow from Māṇḍūkya; svapna-prapañca has got
three features; ETU; E means experienceable; svapna-prapañca is experienceable,
in svapna; T means transactable during svapna and also U means it is useful in
svapna. Even though svapna-prapañca has got ETU, experienceability,
transcatability and utility; it happens to be unreal because it does not have an
existence of its own. Exactly like svapna-prapañca; the entire jāgrat-prapañca also
is dream number-2 having ETU in dream No.2. So in the jāgrat-avasthā, this world
has got ETU; in svapna avasthā, that svapna has got ETU. Just as svapna-prapañca
does not have existence of its own, jāgrat-prapañca also does not have existence
of its own.
Then how does it seem to exist? See, Moon does not have light of its own. And if
there is moonlight, how does moonlight come; Light is borrowed from the Sun;
similarly this prapañca also borrows existence, from where does it borrow
existence; just as I lend existence to svapna-prapañca by entering svapna avastha;
I lend existence to jāgrat prapañca by entering jāgrat-avastha; therefore prakr̥ ti
does not exists by itself. Who says? Śaṅkarācārya says. abhāvam āpāditāṁ, prakr̥ ti
has been made non-existent. Negated. Details in the next class.

422 Verse 13.23
Page 337, verse 23, bhāṣyam
Verse 23 bhāṣyam continued
र्ः एवं र्िोक्तप्रकारेण वेशि पुरुिं साक्षात् अहचमनत प्रकृकतं च र्िोक्ताम् अनवद्यालक्षणां गुणैः स्वनवकारैःसह ननवर्तंताम् अ
भावम् आपाददतांनवद्यर्ा,
yaḥ ēvaṁ yathōktaprakārēṇa vētti puruṣaṁ sākṣāt ahamiti prakr̥tiṁ ca yathōktā

m avidyālakṣaṇāṁ guṇaiḥ svavikāraiḥ saha nivartitām abhāvam āpāditāṁvidyayā
With the 22nd verse Lord Kr̥ ṣṇā concludes the discussion of the final pair of topics,
viz., puruṣa and prakr̥ ti. And now in this 23rd verse, Kr̥ ṣṇā talks about the phalam of
this knowledge of prakr̥ ti and puruṣa. Yaḥ vētti puruṣaṁ prakr̥ tiṁ saḥ bhūyaḥ na
abhijāyatē; the one who clearly knows prakr̥ ti and puruṣa distinctly, he will get
jīvan-mukti while living and vidēha-mukti also after death; and that ācārya is
commenting yaḥ ēvaṁ yathōktaprakārēṇa; ēvaṁ is in the mūlam is equal to
yathōktaprakārēṇa, in the above mentioned manner; and what do you mean by
above mentioned manner; knowing puruṣa as I-am. It is very important addition
not in the mūlam; but Śaṅkarācārya adds these finer points of the bhāṣyam. Kr̥ ṣṇā
says puruṣaṁ vētti; Śaṅkarācārya says puruṣaṁ ahaṁ iti vētti. That too how?
Sākṣāt; sākṣāt means aparōkṣataya by claiming ahaṁ puruṣaḥ.
It is not enough we know puruṣa; we have to know prakr̥ ti, the-experienced-

universe also; prakr̥ ti consists of three factors, the world, the body and the mind;
that also one should know. Here also Śaṅkarācārya adds a very very brilliant note;
which is unique to advaitam. Lord Kr̥ ṣṇa said you should know prakr̥ ti and puruṣa.
And Śaṅkarācārya is disturbed by this expression; because if you say puruṣa and
prakr̥ ti, how many things are there; therefore prakr̥ tiṁ vētti; Śaṅkarācārya says the
one who knows prakr̥ ti is not there; how?!, the one who knows prakr̥ ti as not

there; not there means what; mithya iti jānādi. It is a very very brilliant note.
yathōktām avidyā lakṣaṇāṁ, [hētu garbha viśēṣanaṁ]; prakr̥ ti which is nothing but
mula avidyā; which is otherwise called māya; and the word avidyā is given two
different meanings; popular meaning of avidyā is vidyā nāśya; that which is
destroyed by vidyā is called avidyā. Vidyā virōdhi; virōdhyarthe nan; And vidyā
means jñānam; derived from the vit vētti to know; and another type of rare
derivation they give; vidyatē iti vidyā; that which exists is called vidyā; na vidyatē iti
avidyā; that which does not really exist. That ‘really’ adverb is important; that
which does not really-exist; that which seemingly-exist is called avidyā. So avidyā
lakṣaṇam prakr̥ tim, not only he understands prakr̥ tim to be avidyā; avidyā guṇaiḥ
svavikāraiḥ saha; along with its guṇa. And here also Śaṅkarācārya makes a brilliant
note; normally we will take guṇa as the three guṇās of prakr̥ ti; sattva, rajas and
tamas; but Śaṅkarācārya gives a contextual interpretation; guṇāḥ is equal to
products. So look at the bhāṣyam; guṇaiḥ is equal to svavikāraiḥ saḥ; and what is
vikāra of prakr̥ ti; the entire cosmos is the vikāra; and therefore the one who knows
māya is mithya; the one who knows māya’s products are also mithya; that mean
one who knows the entire dṙśya-prapañca is mithya; you should remember
Kaivalyōpaniṣat ślōka II.i. 22 says
......
न पुडर्पापे मम नात्स्त नािो न जन्म दे हेद्धन्िर्बुद्धिरत्स्त ॥ २२॥
......
na puṇyapāpē mama nāsti nāśō na janma dēhēndriyabuddhirasti || 22||
na puṇyapāpē mama nāsti nāśaḥ; na janma dēha indriya buddhiḥ asti; buddhihi
pūrvameva nāsti ; but after jñānam certainly nāsti; {if I say this, little happiness,
I am not saying this to you, but to me only!} न भूममिणपो न च वमििस्स्त न चणवनलो मेऽस्स्त न चणम्बिं च
। na bhūmirāpō na ca vahnirasti na cānilō mē:'sti na cāmbaraṁ ca. Ok. So
svavikāraiḥ saha nivartitām; very brilliant, nivartitām means negated; falsified,
bhāditām; and bhāditām is very very important; bhāditām does not mean does not

mean a jñāni accepts prakr̥ ti was existent until now and after jñānaṁ, prakr̥ ti goes
and he does not accept; only ajñāna kālē we say; jñāna anantaram dvaitaṁ nāsti;
but jñāni never says Jñāna anantaram dvaitaṁ nāsti; he does not say [see whether
you understand]; jñāni says dvaitaṁ was not there for it to go away after gaining
jñānam. The rope-snake goes after the rope-knowledge or not. [one week home
work]. Does the rope-snake go, after rope-knowledge? What will be the answer;
once rope knowledge comes, rope-snake goes away. That is not the correct
answer. After rope knowledge, rope-snake does not go; we understand that there
is no rope-snake to go away. That means, after knowledge we negate the rope-
snake, not in the future; after knowledge we negate the rope-snake in all the three
periods of time. Trikālika niśēda pratiyōgitvam mithyatvam is the advaita siddhi
lakshanam; trikālika niseda pratiyōgitvam; you have to negate the word in all the
three periods of time. Saḥ nivartitām is equal to abhāvam āpāditāṁ; it has been
made non-existenct, how? Through mithya. There is a printing mistake in the
Ghorakpur edition; After āpāditāṁ, vidyā is there; it should be corrected as vidyayā
(dvitiya vibhakti). Vidyayā nivartitām, kartari tritiya; passive voice. Eliminated by
knowledge. So this is what puruṣaḥ sathyaḥ, prakr̥ ti mithya iti jñānam ēva mōkṣa.
Up to this we saw in the last class; continuing.
सवयिा सवयप्रकारेण वतयमानोऽनप सः भूर्ः पुनः पनतते अत्स्मन् नवद्वचछरीरे दे हान्तरार् न अभभजार्ते न उत्पद्यते, दे हान्तरं न
गृह्णानतइत्र्ियः ।
sarvathā sarvaprakārēṇa vartamānō:'pi saḥ bhūyaḥ punaḥ patitē asmin vidvaccha

rīrē dēhāntarāya na abhijāyatē na utpadyatē, dēhāntaraṁ na gr̥hṇātiityarthaḥ |
Now Śaṅkarācārya goes to the second of the ślōka. sarvathā is in the mūlam; is
equal to sarvaprakārēṇa; in any manner or any type of lifestyle; vartamānō:'pi
following; after jñānaṁ, jñāni is no more restricted by any rules and regulations;
all the varṇa āśrama dharmas are prescribed as a means to jñānam; once he has
attained the jñānam; śāstra gives him total freedom to live in whatever manner he
likes, because śāstram is very confident that jñāni abuse the freedom if it is given.

If you remember, Naiṣkarmya siddhi; towards the end of the fourth chapter, there
was a very elaborate discussion, will jñāni violate the moral order.
Will a jñāni take to yathēṣṭācāram; yathēṣṭācāraḥ means what; a licentious life and
Surēśvarācārya while discussing it from a different angle establishes jñāni is given
total freedom; and śāstra gives him freedom because śāstra knows his life is
disciplined from inside. Once internal-disciple comes spontaneously, no external
control is required; therefore śāstra gives freedom; and jñāni can live a life
according to his wishes. And sarvaprakārēṇa, whatever be his lifestyle, that means
he may continue to be a gr̥ hasthā; he may take to vidvat saṁnyāsa as Yajnavalkya
did or he may become an avadūta saṁnyāsi also; whatever be the lifestyle. Saḥ
bhūyaḥ; bhūyaḥ is in the mūlam is equal to punaḥ; punaḥ means once again; once
again means what; patitē asmin vidvaccharīrē; after the fall of the jñāni’s body;
after the death of the jñāni’s body; which is called in Muṇḍakōpaniṣat as
paranthakālaḥ; at the time of final death, dēhāntarāya na abhijāyatē, he does not
come back to this word again to take up another body; dēhāntarāya means to take
up another body; na abhijāyatē, he does not come, is equal to na utpadyatē, he is
not born again is equal to dēhāntaraṁ na gr̥ hṇāti he does not take another body.
He is out of punarapi jananam punarapi maraṇam cycle.
Now Śaṅkarācārya enters into a discussion on the law of karma. A very rare
context, where Śaṅkarācārya analyses the law of karma. From this alone in Tattva
bōdha it has been borrowed as to what happens to the sañcita-karma of a jñāni
what happens to āgāmi karma of a jñāni and what happens to the prārabdha
karma of a jñāni. That is the discussion.
अनपिब्दात् नकमु वक्तव्यं स्ववृिस्िो न जार्ते इनत अभभप्रार्ः ॥
apiśabdāt kiṁ u vaktavyaṁ svavr̥ttasthō na jāyatē iti abhiprāyaḥ ||
So sarvata vartamanaḥ api is there in the mūlam; api means even if he lives any
type of life as he pleases, he is not going to be bound by saṁsāra. If a free-jñāni

himself is going to get mōkṣa, what to talk about that jñāni; who continues to
follow the varṇāśrama dharma strictly as mentioned in the śāstras. He need not
follow; but if he voluntarily chooses to follow, then kaimutika nyāyēna, what to talk
of him; he will certainly attain mōkṣa. Therefore apiśabdāt, by the word in spite of,
kiṁu vaktavyaṁ what to talk of that jñāni, svavr̥ ttasthō; who abides by the śāstric
rules and regulations, according to his designation in society, i.e., according to
varṇa and āśrama. So svavr̥ ttasthaḥ means sva varṇa and āśramasthaḥ; na jāyatē,
that he will not be born should be emphasised. It need not be because when the
other person himself gets, what to talk of this person. So with this the slōka
commentary is over. Now enquiry comes.
ननु, र्द्यनप ज्ञानोत्पत्त्र्नन्तरं पुनजयन्माभाव उक्तः, तिानप प्राक् ज्ञानोत्पिेः कृतानां कमयणाम् उिरकालभानवनां च, र्ानन च
अनतिान्तानेकजन्मकृतानन तेिां च, फलमदत्त्वा नािो न र्ुक्त इनत, स्र्ुः त्रीभण जन्मानन,
nanu, yadyapi jٌānōtpattyanantaraṁ punarjanmābhāva uktaḥ, tathāpi prāk

jٌānōtpattēḥ kr̥tānāṁ karmaṇām uttarakālabhāvināṁ ca, yāni ca
atikrāntānēkajanmakr̥tāni tē ṣāṁ ca, phalamadattvā nāśō na yukta iti, syuḥ trīṇi
janmāni,
Now a pūrva pakṣa comes with an objection and also he himself comes with a
solution. Following three paragraphs. Nanu, this paragraph; next paragraph and
Anyathā; that paragraph also. Pūrva pakṣa; the reply comes only with the fourth
one; na kṣiyantē onwards.
So what does he say? A jñāni has got several types of karma, why, because jñāni is
also a jīvaḥ. A Jīva has got karmās. Yadyapi jٌānōtpattyanantaraṁ
punarjanmābhāvaḥ uktaḥ, after the rise of knowledge there is no punar-janma has
been mentioned by Lord Kr̥ ṣṇa; but we should not take Lord Kr̥ ṣṇa’s words
literally; we have to make some adjustment here and there. Tathāpi, in spite of
Lord Kr̥ ṣṇa’s promise, prāk jٌānōtpattēḥ kr̥ tānāṁ karmaṇām, before the rise of
jñānam; jñāni would have done several puṇya pāpa karmas in the current janma
itself; if he attains jñānam at the 50th year; first 49 years he would have done lot of

karma; or 39; first 10 you leave for childhood; jٌānōtpattēḥ prāk kr̥ tānā ṁ
karmaṇām; which is called sañcita-karma; and uttarakālabhāvināṁ ca, and
whatever karma he does; after jñānam as a jīvan mukta; which is āgāmi-karma. So
sañcita-karma in the case of a jñāni; whatever karma is done in the current janma
up to the rise of knowledge that is also named sañcita-karma; it is unique; not in
the case of an ajñāni; in the case of ajñāni whatever karma he has done in the
current janma we call āgāmi; but only in the case of a jñāni whatever karma is
done in the current janma also up to the rise of knowledge, is also called sañcita-
karma. After knowledge whatever he has done is called āgāmi-karma; so
uttarakālabhāvināṁ means āgāmi-karma; and atikrānta anēkajanma kr̥ tāni and
sañcita-karmās are not only the karmās of the current janma; sañcita-karmas
includes infinite past manuṣya janmas also; so atikrānta anēkajanma kr̥ tāni ca; all
these karmās they have to produce phalam; how can they just be written off; it is
unfair; so tēṣāṁ ca, phalamadattvā nāśaḥ; without giving the phalam, they should
not die because, if karmās die without giving phalam it is considered to be a dōṣaḥ
called kṛta vipra nāśa dōṣaḥ, because the rule is
अवश्र्मनुभोक्तव्यं कृतं कमय िुभािुभम् ।

नाभुक्तं क्षीर्ते कमय कपपकोदटितैरनप ॥
avaśyamanubhōktavyaṁ kr̥taṁ karma śubhāśubham |

nābhuktaṁ kṣīyatē karma kalpakōṭiśatairapi ||
It is a very important ślōka; Avaśyam anubhōktavyaṁ one has to definitely exhaust

kr̥ taṁ karma śubhāśubham it means puṇyam and pāpa karma done by him in all
the past janmas; and suppose he avoids them by committing suicide, śāstras say
na na abhuktaṁ kṣīyatē karma; whatever karma he has not exhausted; it will not
leave that jīva, for committing suicide one more pāpam is added; not only that; he
has to take another janma to exhaust his karma phalam whether puṇyam or
pāpam. Suppose he commits suicide again, he will get perhaps an animal body
which does not know how to commit suicide. Therefore karma will chase him kalpa

kōṭi śatairapi hundreds life or crores of kalpas, the karma will remain. So how can
this rule be violated? Violation of this rule is called by a name kr̥ ta vipra nāśa dōṣaḥ
which is the violation of moral order. So therefore, tēṣāṁ phalam adattvā nāśaḥ na
yuktaḥ iti, it is not logical; iti hētōḥ, because of these reason, trīṇi janmāni syuḥ, so
he suggests that the jñāni will have three janmas.
to take janma. One janma for all the past sañcita-karmās; another janma for
current life sañcita-karma and another janma for post-jñānam āgāmi-karma; so
one plus one plus one; three; so trīni janmani syuh says, very careful, pūrva-pakṣi.
कृतनवप्रणािो नह न र्ुक्त इनत, र्िा फले प्रवृिानाम्आरब्धजन्मनां कमयणाम् । न च कमयणां नविेिः अवगम्र्ते । तस्मात् नत्र
प्रकाराडर्नप कमायभण त्रीभण जन्मानन आरभेरन्; संहतानन वा सवायभण एकंजन्म आरभेरन् ।
kr̥tavipraṇāśō hi na yukta iti, yathā phalē pravr̥ttānām–ārabdhajanmanāṁ

karmaṇām | na ca karmaṇāṁ viśēṣaḥ avagamyatē | tasmāt triprakārāṇyapi
karmāṇi trīṇi janmāni ārabhēran; saṁhatāni vā sarvāṇi ēkaṁjanma ārabhēran
So pūrva-pakṣi continues; kr̥ tavipraṇāśō hi na yuktaḥ, violations of the moral order
of the law of karma; is inappropriate which is called krtaviprāṇāśaḥ na yuktaḥ;
Advaitin himself does not accept that; and therefore that there are three janmas to
be followed, when I give this suggestion, it is not a new suggestion; he says
Advaitin s himself accepts the continuation of prārabdha karma. Advaitin himself
accepts the continuation of prārabdha karma; saying that jñānam does not
destroy prārabdha karma. Therefore pūrva-pakṣi says, if jñānam does not
prārabdha karma, how can it destroy sañcita and āgāmi; when all of them come
under what group; the same karma group only; therefore logically speaking if one
set of karma cannot be destroyed by jñānam; another set of karmās also cannot
be destroyed by jñānam.
If the other set of karmās can be destroyed by jñānam; then prārabdha-karma also
must be destroyed by jñānam. How can you apply ardhajaradīya nyāyaḥ; half-

cooked logic. So you have to say sañcitam na jñāna nāśyaṁ; karmatvāt

prārabhdavat. Sañcita-karma na jñāna nāśyaṁ. It cannot be destroyed by jñānam.
Why? Karmatvāt, what like prārabdha karmavat.
If you don’t accept that and if you accept survival of prārabdha, then you accept
sañcita also will be there; prārabdha has to be exhausted and sañcita also must be
exhausted; how by one janma at least. Therefore he says yathā phalē pravr̥ ttānām
arabdha-janmanāṁ; ārabdha-janmanāṁ means prārabdha-karma; arabdham
janma ēna tat ārabdha-janma; bahuvr̥ hi adjective to karma; and pravittānam which
prārabdha has started functioning; that if it survives, sañcita also will be there. Na
ca karmaṇāṁ viśēṣaḥ avagamyatē; how can you use one standard for sañcita and
āgāmi; and another standard for prārabdha-karma; double standard is not correct.
Tasmāt, therefore what is the solution; triprakārāṇi api karmāṇi, no karma is
destroyed; jñānam does not destroy any karma; all the three karmās will be there;
and he will have to take three janmas to account for the three these karmas.
Tasmāt trīprakārāni api karmāṇi and here trīprakārām how do you understand;
there are two types of sañcita and one type of āgāmi; karmāṇi trīṇi janmāni
ārabhēran will give rise to minimum of three janmas.
This we saw in Vicāra sāgara also; it was known by the name aika bhavika vādhaḥ.
To remember all these is difficult; if by chance or mistake, you remember, great!

very elaborately we discussed, [past tense, we discussed in Vicāra Sāgara, it is
called aika-bhavika-vādhaḥ. So api karmāṇi trīṇi janmāni ārabhēran; saṁhatāni;
ārabhēran semi-colon; or he gives another option [that this get-lost-option, ok, let
us assume that three-janmas will not be there; we will give a concession; what is
that, all the three karmās put together at least one janma. Athavā, saṁhatāni
sarvāṇi all the three karmās put together; ēkam janma ārabhēran, jñāni will have
one janma to exhaust the left-overs. All these arguments are what, remember,
pūrva-pakṣa. Continuing.

अन्र्िा कृतनवनािे सनत सवयत्र अनाश्वासप्रसङ् गः, िास्त्रानियक्र्ं च स्र्ात् । इत्र्तः इदमर्ुक्तमुक्तम् ‘न स भूर्ोऽभभजार्ते’
इनत ।
anyathā kr̥tavināśē sati sarvatra anāśvāsaprasa ṅgaḥ, śāstrānarthakyaṁ ca syāt |

ityataḥ idamayuktamuktam ‘na sā bhūyō:'bhijāyatē’ iti |
Anyathā, pūrva-pakṣi continues, otherwise if you don’t agree to my suggestion,

and say sañcita will just die because of jñānam itself if you say ; kr̥ tavināśē sati if
the kr̥ taṁ-karma is destroyed; without giving the phalam; here the word kr̥ ta-
vināśa is the same as kr̥ ta-vipraṇāśa; mentioned in the previous paragraph first
line; two different words with the same meaning; kr̥ ta-vipraṇāśa or kr̥ ta -vināśa
[even if ‘pra’ is not there, same meaning]; so if moral order is violated for the sake
of jñāni what will happen? The whole world will become what; a chaos; because
other people will look for what; dropping some of the karmas quietly; thus there
will be violation of the law of karma. Once the law of karma is violated; the world
will be in chaos. Therefore he says sarvatra; sarvatra means not only in the case of
a jñāni; it will be extended later to all others also; anāśvāsa-prasaṅgaḥ, anāśvāsa
means disturbance; or violation; or confusion; chaos, disharmony; prasaṅgaḥ such
a possibility will come; and once that possibility comes śāstra-ānarthakyam syāt;
then śāstra also will become redundant; because nobody will like to do any puṇya
karma why, because I will accumulate all the puṇya karmās and suddenly one day
what will happen; puṇya-karmas will go away; because there will be no rhyme or
reason. So śāstra-redundancy become another dōṣaḥ ; iti ataḥ idaṁ ayuktam; and
therefore what you say is not correct. It means what Lord Kr̥ ṣṇa says should not be
literally taken. And which statement of Kr̥ ṣṇā; ‘na sā ‘bhūyaḥ abijāyatē’, that jñāni
will not be born again, that statement should not be accepted; you have to add;
jñāni will have at least three more janmās or jñāni will have at least one janma, you
have to accept. Iti; Now Śaṅkarācārya gives the answer.
न;‘क्षीर्न्ते चास्र् कमायभण’ (मु. उ. २ । २ । ९) ‘ब्रह्म वेद ब्रह्मैव भवनत’ (मु. उ. ३ । २ । ९) ‘तस्र् तावदे व चचरम्’ (छा. उ. ६ ।
१४ । २) ‘इिीकातूलवत्सवायभण कमायभण प्रदूर्न्ते’ (छा. उ. ५ । २४ । ३) इत्र्ाददश्रुनतितेभ्र्ः उक्तो नवुिः सवयकमयदाहः ।

na; ‘kṣīyantē cāsya karmāṇi’ (mu. u. 2 | 2 | 9) ‘brahma vēda brahmaiva bhavati’ (mu.
u. 3 | 2 | 9) ‘tasya tāvadēva ciram’ (chā. u. six | fourteen | 2) ‘iṣīkātūlavat sarvāṇi
karmāṇi pradūyantē’ (chā. u. 5 | 24 | 3) ityādiśrutiśatēbhyaḥ uktō viduṣaḥ
sarvakarmadāhaḥ |
So Śaṅkarācārya starts to give his reply. So the first point is that the topic of karma
comes under apauruṣēya-viṣayaḥ. It means that which does not fall within the
pramāṇams at our disposal like pratyakṣa, anumāna etc., and wherever we discuss
such topic, we should remember logic and pratyakṣa do not have access to these
topics. And therefore when you discuss an appropriate topic you have to use what;
a relevant pramāṇam; if you want to study microbe, you should use microscope; in
the same way if you want to study stars you have to have relevant telescope for
study; for appropriate topic you have to use relevant pramāṇa; puṇyam and
pāpam; come under adṙṣṭam; that we have got sañcita-karma; what logic is there;
that there is a pūrva janma is not yet scientifically proved; they discuss the topics
remember; neither logic nor science has proved puṇyam, pāpam, past janma,
future janma or svargam narakam etc. We are discussing those topics; therefore
let us first remember vēdaḥ ēva pratyakṣēṇa anumityava yastupāyōna vidyatē, ēna
vidanti vēdēna tasmat vēdasya vēdataḥ. Where no other pramāṇams have access,
there we have to go by vēda. How does the pūrva pakṣi know that there is sañcita-
karma ? have you seen? What is the pramāṇam for sañcita-karma; for you to
discuss whether it will be destroyed by jñānam or not. Therefore let us be proper;
here it is apauruṣēya viṣaya; what vēda says we have to go by that. And we should
use our logic not to question the vēdas, but to understand the vēdas. Therefore
Śaṅkarācārya starts with vēda-pramāṇa vākyaṁs. Therefore, instantly so many
śruti vākyams Śaṅkarācārya quotes here. Na means pūrva-pakṣi statement is not

acceptable. Why? Because śruti says jñāni’s karmās are destroyed. Kṣiyantē ca
asya karmāṇi. Bahuvacanam is there to indicate all the karmās. Brahma vēda
brahmaiva bhavathi. A jñāni merges into Brahman not only while living, after
death also; that means he does not have punar-janma. All reference number is

given here. Then ‘tasya tāvadēva ciram’; then how do you say prārabdha is there;
for that also śāstra is the pramāṇam. What is the pramāṇam. tasya tāvadēva
ciram’; vidēha mukti is determined by the length of the prārabdha. ‘tāvadēva
ciram’ means that is the gap required between jñānam and vidēha mukti. Ciram
means extent of life. So that is the extent of life that jñāni should wait or go
through before what; vidēha-mukti and that gap is called what; jīvan mukti.
And for jīvan-mukti some karma is required, because without karma how can body
continue; and therefore prārabdha’s continuation; for that pramāṇam is tasya
tāvadēva ciram. Very important quotation for the continuation of prārabdha taken
from Chāndōgyōpaniṣat. And next one again taken from Chāndōgyōpaniṣat;
‘iṣīkātūlavat sarvāṇi karmāṇi pradūyantē’ (chā. u. 5 | 24 | 3) other than prārabdha
karma, all other karmas. Sarvāṇi karmāṇi means all karmas except prārabdha
karma pradūyantē is burnt down by the power of knowledge. And this one even
put within quotation mark, it is not the exact statement in Chāndōgyōpaniṣat; it is
paraphrasing the chāndōgya vākyam. Its meaning is extracted here; not exact
quotation. ityādiśrutiśatēbhyaḥ; therefore what is our first reply. What happens
after jñānam; ask the vēda. Do not use your brain in interpreting these things. If at
all you use your brains, you use it to interpret the vēda vākyam accordingly.
śrutiśatēbhyaḥ viduṣaḥ sarvakarmadāhaḥ; the burning down of all the karmās of a
jñāni except prārabdha karma must be accepted. So hereafter he is going to
explain this portion, which we will see in the next class.

423 Verse 13.23
Page 338, bhāṣyam 3rd paragraph from the bottom.
न;‘क्षीर्न्ते चास्र् कमायभण’ (मु. उ. २ । २ । ९) ‘ब्रह्म वेद ब्रह्मैव भवनत’ (मु. उ. ३ । २ । ९) ‘तस्र् तावदे व चचरम्’ (छा. उ. ६ ।
१४ । २) ‘इिीकातूलवत्सवायभण कमायभण प्रदूर्न्ते’ (छा. उ. ५ । २४ । ३) इत्र्ाददश्रुनतितेभ्र्ः उक्तो नवुिः सवयकमयदाहः ।
na; ‘kṣīyantē cāsya karmāṇi’ (mu. u. 2 | 2 | 9) ‘brahma vēda brahmaiva bhavati’ (mu.
u. 3 | 2 | 9) ‘tasya tāvadēva ciram’ (chā. u. 6 | 14 | 2) ‘iṣīkātūlavat sarvāṇi karmāṇi
pradūyantē’ (chā. u. 5 | 24 | 3) ityādiśrutiśatēbhyaḥ uktō viduṣaḥ sarvakarmadāhaḥ
|
In this 23rd verse of the 13th chapter of the Gīta , Lord Kr̥ ṣṇā mentioned the phalam
of prakr̥ ti-puruṣa vivēka jñānam. So ya puruṣaṁ prakr̥ tiṁ ca vētti guṇaiḥ saha, the
one who knows puruṣa and prakr̥ ti and in what manner one should know, ēvaṁ
vētti; in this manner; in this manner means what manner? Two important features
of puruṣa and one important feature of prakr̥ ti should be known. The two features
puruṣa are puruṣasya are pāramārthika satyatvam; puruṣa alone is the reality one
should know and the second very important feature that real puruṣa is myself.
So puruṣa sathyam, puruṣaḥ ahaṁ; these two one should know and when I say
that puruṣa should be known as myself; the meaning of the word myself should be
clear; not the body, not the mind; not the sense-organs; but the sākṣi-caitanyam is
the meaning of the word. Thus, puruṣasya sathyatvam ātmatvam ca vēda; similarly
prakr̥ ti’s important feature should be known you know; prakr̥ ti’s mithyatvam is
important and only then advaitam will be established. If both of them are sathyam
there will be dvaitaṁ. If both are mithya then it will lead one to sūnya-vādhaḥ. So
to avoid sūnya-vādha, we should not say both are mithya, to avoid dvaita-vādha
you should not say both of them are sathyam; one should be sathyam and the
other one should be mithya; other means not anyone, puruṣasya-sathyatvam
prakr̥ teḥ mithyatvam. I am sathyam and everything else is mithya. Otherwise
called coming to binary format alone is the solution.

And the benefit of this knowledge can be presented in several ways because
mōkṣa can be defined in several ways; ānanda-prāpti, śanti-prāpti abhaya-prāpti
etc.; but here mōkṣa is defined as punar-janma-nivr̥ ttiḥ. So Kr̥ ṣṇā says sa na
abhijāyatē; jñāni is not reborn. And that commentary Śaṅkarācārya presented up

to page number 338 1st paragraph. Thereafter an objection is raised and it is being
answered. The objection is elaborately presented in the 2nd, 3rd and 4th paragraph
of page 338; from nanu onwards up to abhijāyatē iti; three paragraphs are the
pūrva-pakṣa. And the pūrva-pakṣa is based on Advaitin’s definition of punar-janma-
nivr̥ tti. How come a jñāni is free from punar-janma. So we have got technical
explanation for that. What is our technical explanation? Punar-janma is caused by
karma; karmaṇa janma and the type of karma will determine the type of janma;
therefore karma is janma-kāraṇam. And therefore when all the karmās are gone,
janma will not come. Jñāninaḥ-karma-abhāvēt janma-abhāvaḥ. Ajñāninaḥ-karma-
bhāvat janma-bhāvat. It is clean anvaya-vyatirēka. All these are advaitins’

explanation of punar- janma. Karma-abhāvāt.
Then next question comes; what type of karma you refer to; because karma is
divided by advaitin into three types as we as in Tattva-bōdha; sañcita, prārabdha
and āgāmi karmās. And we have to explain the destruction all these three karmās
through jñānam. And in this explanation alone pūrva-pakṣi finds a logical loop-
hole. What is Advaitin’s explanation of karma-nāsaḥ; Advaitin says jñānam destroys
sañcita-karma. And because of jñānaṁ, āgāmi karmās are avoided; because jñāni
does not have ahaṁkāra and ahaṁkāra-sahitam-karma, puṇya-pāpam-janayati;
ahaṁkāra-rahitam-karma puṇya-pāpam na janayati; as in the case of animals;
ahaṁkāra-abhāvah, puṇya-pāpa abhāvah; jñāni is also like an animal, not in the
negative sense, with regard to ahaṁkāra-abhāva; therefore āgāmi is avoided.
Whereas when it comes to prārabdha, Advaitin clearly says jñānam does not
destroy prārabdha. This is going to be the contention. Jñānam does not destroy
prārabhda. Therefore jñāni will continue to survive even after jñānam; because of

prārabdha. And prārabhda is exhausted and at the time of death all the
prārabdhas have been exhausted; therefore maraṇa-kālē prārabdha-abhāvah.
Jñāna-kālē prārabdham asti; maraṇa-kālē prārabdha-abhāvah; tasmāt punar-
janma-abhāvāḥ. All these are what; explanations of Advaitin. And in this pūrva-
pakṣi, is focussing on two types of karmas. He is not bothered about āgāmi. He
focuses on sañcitam and prārabdha and he says your approach to them is double
standard. Sañcitam is also born of ajñānam; prārabhda is also born of ajñānam
because according to Advaitin everything is born of ajñānam only. When sañcitam
is also ajñāna-janyam, prārabdham is also ajñāna janyam; how can you treat them
differently. Either you say sañcitam is also destroyed by jñānam; prārabdha also is
destroyed by jñānam. This is one logical conclusion.
And what is his anumāna? Prārabhdam-jñāna-nāśyaṁ, Karmatvāt sañcita-

karmavāt. So one inference is prārabdha is destroyed by jñānaṁ, why because it is
also a karma; like what karma; sañcita-karma. Or if you say prārabdha is not
destroyed by jñānam, then I will make another anumānam; sañcitam na jñāna-
nāśyaṁ. Sañcitam cannot be destroyed by jñānam; why karmatvāt like what;
prārabhdatvāt. Therefore logic permits only these two anumānams. Prārabhdam
karma-nāśyaṁ karmatvad-sañcitavat; or sañcitam na jñāna-nāśyaṁ-karmatvāt;
prārabdha-karmavāt. To put in local language, either you say both karmās are
destroyed or you say both karmās are not destroyed. You say one is destroyed
while the other is not; is illogical; and especially when both of them are result of
ajñānam only. Because all karmās come from kartr̥ tvam. Kartṙtvam comes from
adhyāsa; adhyāsa comes from ajñānam. All these logic are fundamental. Karma is
because of kartṙtvam; kartṙtvam is because of adhyāsa; adhyāsa is because of
avidyā; therefore all karmās are equally ajñāna-janyam.
Therefore, what is his objection; you have double standards; when you say
sañcitam is destroyed and prārabdham is not destroyed.

And what is our answer? We can approach this logically itself. Logical discussions
also we have. Here Śaṅkarācārya does not approach that way. But slightly different
way; logical approach is also there discussed elsewhere; that I will tell you at the
end of this bhāṣyam.
Now here Śaṅkarācārya’s approach is this; with regard to karma, we have to go by

śāstra pramāṇam because karma comes under apauruṣēya-viṣaya. That there is a
sañcita-karma, you can never prove logically. No logician can logically prove
sañcita-karma; that there is a sañcita-karma how do you know; from śāstram only.
From that it is clear the whole karma discussion; the whole puṇya-pāpa is
apauruṣēya-viṣaya and therefore with regard to apauruṣēya-viṣaya; śāstram must
be given the primary status because śāstram is upajīvya-pramāṇam; primary
pramāṇam. And logic is always secondary and weaker pramāṇam; because logic
can never exist independent of the data coming from some other pramāṇam.
Either you should depend upon data collected from pratyakṣa-pramāṇam which is
primary pramāṇam; or it should depend upon śāstram which is again primary
pramāṇam; this is a technical answer you should know.
Śāstram is primary pramāṇam; pratakṣam is primary pramāṇam; logic is not

primary pramāṇam. And what is the Sānskrīt word for that; śāstram is upajīvya-
pramāṇam and pratyakṣa is upajivya-pramāṇam; anumānādi tarka is only upajīvi-
pramāṇam and what is the reason for that; logic always requires data.
And data should come from what; not another logic. Then there will be anavasthā-
dōṣaḥ; that is why all the scientific people, before going by logic they have to do
experimentation and then collect data. All medical investigations; what do they do;
how do they do; first they take urine, blood etc. as they require pratyakṣa.
Therefore we should note logic is a weaker pramāṇa and śāstram is stronger
pramāṇa; therefore Śaṅkarācārya says being apauruṣēya-viṣaya let us go to
śāstram and once śāstram says sañcita is destroyed and prārabdha is not
destroyed; we should go by śāstra pramāṇam only.

And in tarka-śāstra they give an example also. Somebody gave an anumānam. It is

very famous in tarka-śāstra. Agniḥ śītah. Why? Bhutatvāt jalavat; agni is cold
because it is one of the pañca-bhūtam; bhūtatvāt like what; jalam. Agni is bhūtam
and jalam is also bhūtam like sañcita is karma and prārabdha is also karma. Agniḥ
is bhūtam; jalaṁ is bhūtam; Agniḥ śītah; bhūtatvāt jalavat. And when he says that
what we should do? Drag him and take his finger and bring near the flame; you
ask him do you still hold on to your anumānam? If you hold on to anumānam keep
your finger there. He will draw the finger. In tarka-śāstra it is called pratyakṣa
bhāditam anumānam; anumānam has been negated by a stronger pramāṇam;
what is the stronger pramāṇam here; pratyakṣa-pramāṇam. Similarly
Śaṅkarācārya says pūrva-pakṣinah anumānam is śāstra upajīvya-pramāṇa
bhātitam bhavati therefore anumānam does not hold good. This is going to be the
approach; for that Śaṅkarācārya quotes several vākyams which we have entered
into now.
And what are the vākyams. We saw before the holidays. Kṣiyantē cāsya karmāṇi is
from Muṇḍakōpaniṣat; therefore punar-janma nāsti. Brahma vēda brahmaiva
bhāvati; knower of Brahman becomes one with Brahman; Brahman does not have
punar-janma [I hope there is no doubt] and since Brahman does not have punar-
janma and since jñāni becomes one with Brahman, he does not punar-janma.
Then tasya tāvadēva ciram; and śāstra itself says all the three karmās will be gone
only at the time of maraṇam; until maraṇam, prārabdha karma continues; śāstram
says by using the word ‘tāvadēva ciram’ which means prārabdha kṣaya paryantam
janma asti; prārabdha kṣaya anantaram ēva janma abhāvāḥ. Both are from
Muṇḍaka.
Last one is from Chāndōgyōpaniṣat. Iṣīkātūlavat. The word iṣīka means the stalk of
a grass, a particular type of grass is called munja grass. In Kathōpaniṣad this word
munjād iva iṣīkam dairyēna taṁ vidyā śukram amr̥ taṁ taṁ vidyā śukram amr̥ taṁ
iti just as iṣīka; inner shaft from the munja grass has to be carefully removed

because munja grass has got very very sharp edge. Thus iṣīka means the stalk and
the word tūlam has got two meaning; one is cotton or cotton plant and there is a
second meaning Śaṅkarācārya takes the second meaning in his Cāndōgya
bhāṣyaṁ. The second meaning is the upper part of the iṣīka. Iṣīkāyaḥ agra bāgaḥ.
Agra-bāgaḥ means upper part which is in the form of fibres. Just as the fibres of
the stalk of munja grass get completely burnt by fire; similarly sarvāṇi karmāṇi will
be burnt by what; jñāna-agniḥ. Sānskrīt students Pradūyante; du short du; fifth
conjugation; dunoti to burn; duyantē is passive voice;] all the karmas are totally
burned by jñānam. ityādiśrutibhyaḥ; from all the śruti vākyas viduṣaḥ sarva karma
dāhaḥ uktaḥ; dāhaḥ means burning all the karmās of the vidvān is indicated and
here all the karmās we should add except prārabdha karma is indicated.
Continuing.
इहानप च उक्तः ‘र्िैधांशस’ (भ. गी. ४ । ३७) इत्र्ाददना सवयकमयदाहः, वक्ष्र्नत च ।
ihāpi ca uktaḥ ‘yathaidhāṁsi’ (bha. gī. 4 | 37) ityādinā sarvakarmadāhaḥ, vakṣyati ca

|
iha api means in this Bhagavad Gīta itself the same idea is uktaḥ; what is the same
idea; the burning of all the karmās except prārabdha is mentioned; where;
र्िैधांशस सचमिोऽन्ग्ज्नभयस्मसात्कुरुतेऽजुयन ।
ज्ञानान्ग्ज्नः सवयकमायभण भस्मसात्कुरुते तिा ॥ ४-३७॥
yathaidhāṁsi samiddhō:'gnirbhasmasātkurutē:'rjuna |
jñānāgniḥ sarvakarmāṇi bhasmasātkurutē tathā || 4-37||
just as fire burns down all types of material, jñānāgni burns down all types of
karmas. Ityādinā sarvakarmadāhaḥ uktaḥ; [you have to put the anvaya properly,
sarvakarmadāhaḥ uktaḥ] and vakṣyati ca, same idea will be repeated later also in
the Bhagavad Gīta.
उपपिेश्च — अनवद्याकामक्लेिबीजननचमिानन नह कमायभण जन्मान्तराङ् कुरम् आरभन्ते; इहानप च ‘साहङ् काराभभसन्धीनन

कमायभण फलारम्भकाभण, न इतराभण’ इनत तत्र तत्र भगवता उक्तम् ।

upapattēśca — avidyākāmaklēśabījanimittāni hi karmāṇi janmāntarāṅkuram

ārabhantē; ihāpi ca ‘sāhaṅkārābhisandhīni karmāṇi phalārambhakāṇi, na itarāṇi’ iti
tatra tatra bhagavatā uktam |
Upapattēśca logic also support this; and the rule is since śāstra-pramāṇam is
upajīvyam and primary, and logic is upajīvi and weaker, when we are studying the
śāstram, the weaker pramāṇam must be employed in such a way that it is useful in
understanding śāstra-pramāṇam; not in questioning śāstra-pramāṇam. These are
all fundamentals of mīmāṁsā rules. Whenever you study śāstra, use logic for
understanding śāstra-pramāṇam, not to questioning śāstra-pramāṇam. You
design the logic in such a way that sañcita-karma is burnt and you design the logic
in such a way that the prārabdha-karma is not destroyed. That the sañcita is
burned and prārabdha is not destroyed, is given by śāstras; don’t question that;
but use the logic for explaining these two ideas; just as when your finger is burnt
you have to find a new logic. What is the old logic? Agniḥ-śītaḥ; it is very important.
Agni-śītatva anumanam they say in śāstras. Agniḥ-śītaḥ bhūta tvad jalavat; this
logic must be discarded and you use an appropriate logic to prove agni is hot. That
agni is hot is established by upajīvya-pratyakṣa-pramāṇam. You can use any
amount of logic; not to question the heatness of the fire but to understood why the
fire is hot. Similarly here also Śaṅkarācārya says by appropriate logic; and there is
a technical name for that; when you use the logic to study śāstra, you use it to
understand not to question. Such a logic is called śruti-sammada-tarkaḥ. A logic
which is in alignment with the śruti. When you use a logic to question the śruti,
which is wrong logic, it is called śuṣka-tarkaḥ — it means dry-logic. Śaṅkarācārya
says śruti-sammada-tarkaḥ also supports me. What is that logic? upapattēśca
because of the śruti-sammada-tarkaḥ also. And what is that logic? He says: avidyā-
kāma-klēśa-bīja-nimittāni hi karmāṇi, whenever you are approaching sañcita-
karma you should use this following logic. Never use that in the case of prārabdha.
For prārabdha we will design another logic. But for sañcita-karma we have to
design the logic in this following manner. What is the logic? Kāraṇa-nāśāt kārya-

nāśāḥ. This logic you should use in what context; do not jump to prārabdha; for
prārabdha we will use another logic; mukta-iṣu logic it is going to be. That we will
study in the next page; but here we are using an appropriate logic for sañcita-
karma. What is that? Avidyā kāma klēśa bīja nimittani; bīja means growing-seed or
kāraṇam; and what is the seed; avidyā kāma klēśaḥ; avidyā means ignorance;
kāma means desire; because desire alone pushes a person to do karma. Therefore
avidyā kāma karma; and avidyā kāma etc are called klēśaḥ in Patanjali yōga
sūtram; they talk about pañca-klēśāḥ. That we have seen in some other context
and I don’t want to get into Patanjali context now. I want you to note this much;
avidyā kāma etc. are technically called klēśāḥ. Klēśāḥ means evils or problems of
the mind.
And because of these problems of the mind which is the seed, karmāṇi; all the
karmās, sañcita-karma, janmāntara aṅkuram ārabhantē; they are responsible for
the plant - seed should produce a plant; and what is the plant; janmāntara means
punar-janma. Because of ignorance alone, karma is the cause of punar-janma. And
therefore what; avidyā abhāvē janma abhāvah is the logical answer.
And that is repeated in Gīta also. ‘iha api; in this Bhagavad Gīta also; ‘sāhaṅkāra
abhisandhīni karmāṇi phala arambhakāṇi; Lord Kr̥ ṣṇa clearly says only those
karmās will produce puṇya-pāpa which are polluted by ahaṁkāra; ahaṁkāra
means kartr̥ tvam ; and also phala iccha. Sa ahaṁkāra; that is kartr̥ tvam ; and
abhisandhi means phala-icchā, and sa means what; along with.
So when the karmās are polluted with ahaṁkāra and phala icchā, it will produce
puṇyam and pāpam. And whereas when the jñāni performs the karma, jñāni does
not have ahaṁkāra also;
पश्र्चिृडवन्स्पृिच्चजघ्रन्नश्नन्गचछन्स्वपचश्वसन्
नैव नकच्चचत्करोमीनत र्ुक्तो मन्र्ेत तत्त्वनवत् । 5.8 |
paśyañśr̥ṇvanspr ̥śañjighr annaśnangacchansvapañśvasan

naiva kiñcitkarōmīti yuktō manyēta tattvavit | 5.8 |




indicates that jñāni does not have kartr̥ tvam and phala-iccha also. So na itarāṇi;
whereas all other karmas’ means what; without ahaṁkāra and phalēccha; na; you
have to add na; na phala ārambhakāṇi. [Sānskrīt students should write it properly;
‘sāhaṅkārābhisandhīni karmāṇi phalārambhakāṇi; then itarāṇi phalārambhakāṇi;
thus you have to make two statements; which is anvaya-vyatirēka logic; yatra yatra
ahaṁkāraḥ, tatra tatra puṇya pāpa utpattiḥ; yatra yatra ahaṁkāra abhāvaḥ; na
tatra tatra puṇya pāpa abhāvaḥ; iti tatra tatra means on several occasions;
bhagavatā uktam.
And an important slōka in this context occurs in 18.17 slōka, which reads as
र्स्र् नाहङ् कृतो भावो बुद्धिर्यस्र् न शलप्र्ते ।

हत्वाऽनप स इमाँपलोकान्न हन्न्त न ननबध्र्ते ॥ १८-१७॥
yasya nāhaṅkr̥tō bhāvō buddhiryasya na lipyatē |

hatvā:'pi sa imām̐llōkānna hanti na nibadhyatē || 18-17||

What a statement; when a jñāni kills someone that killing-action of a jñāni will not
produce any adṙṣṭa-phalam; na hanti na nibadhyatē. That does not mean jñāni
should go on killing people. Remember, the message should not be wrongly read.
It only to show that jñāni does not have ahaṁkāra.
‘बीजान्र्ग्ज्न्र्ुपदग्ज्धानन न रोहन्न्त र्िा पुनः । ज्ञानदग्ज्धैस्तिा क्लेिैनायत्मा सम्पद्यते पुनः’ (मो. २११ । १७) इनत च ।
‘bījānyagnyupadagdhāni na rōhanti yathā punaḥ | jٌānadagdhaistathā klēśairnātmā

sampadyatē punaḥ’ (ma. Vana parva; 200; 111. )
Here Śaṅkarācārya quotes a famous slōka from Mahābhāratam, Vana-parva

[chapter 200; Mahabharata everything is in a vast scale; not slōka 200; chapter 200;
verse No.110; (of course verse No. vary from editions to editions. According to one
edition, it is verse No.110.)
And here the karma of a jñāni is compared to the roasted seed; the famous
example. Normally the seed can sprout or germinate into a plant; even though
that is the general rule; when the seeds are roasted in fire, the seeds are not
destroyed, we can continue to see the seed, handle the seed and in fact even eat
that; it will be tastier also. Some of them, not everything; will be tastier also. For all
purposes they are experientially-available but they have lost the capacity to
germinate. Similarly jñāni’s karma also are burnt or falsified or made mithya
therefore they cannot germinate into punar-janma. This is the ślōka.
Agnyupadagdhāni bījāni; the seeds which re roasted in fire; yathā na rōhanti just
as they don’t sprout into a plant; tathā jñāna dagdha; [very careful, therefore all
the students are burnt in fire, you cannot say!] here the fire is different type of fire;
it is jñāna-agniḥ; roasted in jñānaṁ-fire; Ātma; Ātma means jñāni-jīvātma; klēśaiḥ
na punaḥ sampadyatē; so klēśa means the pañca klēśaḥ; especially avidyā kāma
etc. and karma; na sampadyatē; na sampadyatē means na punaḥ jāyatē he is not

born again iti ca. Continuing.

अस्तु तावत् ज्ञानोत्पत्त्र्ुिरकालकृतानां कमयणां ज्ञानेन दाहः ज्ञानसहभानवत्वात् । न तु इह जन्मनन ज्ञानोत्पिेः प्राक् कृतानां
कमयणां अतीतजन्मकृतानां च दाहः र्ुक्तः ।
astu tāvat jٌānōtpattyuttarakālakr̥tānāṁ karmaṇāṁ jٌānēna dāhaḥ

jٌānasahabhāvitvāt | na tu iha janmani jٌānōtpattēḥ prāk kr̥tānā ṁ karmaṇāṁ
atītajanmakr̥tānāṁ ca dāhaḥ yuktaḥ |
Now pūrva-pakṣi makes a suggestion; again everywhere you will find pūrva-pakṣi
is perfectly logical but he uses the logic thoughtlessly. Thoughtless-use of logic is
called dry-logic; logic must be thoughtfully used and what is the thoughtful-use of
logic; logic being a weaker-pramāṇam, it should be always used in such a way that
it will not violate or contradict either what; pratyakṣa which is primary and here it
should be used without violating śāstra-pramāṇa. Whenever doubt comes, you
should remember agniḥ śītaḥ bhūtatvāt jalavat; it is perfectly logical statement,
but still that logic cannot be applied because it is contracting stronger pramāṇa.
Therefore you will find pūrva-pakṣi will use perfect-logic but without taking into
consideration the śāstra-pramāṇam. Śaṅkarācārya will hedge him and he would
say use logic but do not violate the śāstra-pramāṇams. Now how does he use the
logic. He says: Ok jñānam will roast karma. That means what; only after jñānam,
whatever karmā jñāni does, those karmās will be roasted. But before gaining
jñānaṁ; whatever karma he has done, they cannot be roasted because when he
did those karma he did not have jñānam. And therefore ajñāna-kālē whatever he
has done; those karmās are unroasted-karmās. Therefore he says I will be
accepting the roasting of āgāmi-karmās but I will not accept roasting of sañcita-
karma; this is pūrva-pakṣi’s contention. So he says jñāna-utpatty-uttarakāla-
kr̥ tānāṁ; so you are applying the law in retrospect; like they say in legal matters;
with retrospective-effect; that I will not allow you; jñāna utpatti uttarakāla kr̥ tānāṁ
means āgāmi karmaṇāṁ ēva jñānēna dāhaḥ if they are destroyed by jñānam;
Jñāna sahabhāvitvāt; when they have are jñānam is present and therefore they can
be roasted; na tu iha janmani jٌñanōtpattēḥ prāk kr̥ tānā ṁ before the rise of
knowledge, whatever karma he has done in the current janma; and not only in the

current janma; and also atīta anēka janmāntara kr̥ tānāṁ; the karmas done in all
the past anēka infinite janmas put together is called sañcita. So sañcita-karma
cannot be destroyed by jñānam; because jñānam was not there at that time; and
you have no logic to prove that this law is applicable in retrospective effect; you do
not have any support for that. Up to this pūrva-pakṣa extending the logic.
Now Śaṅkarācārya immediately quotes śāstra-vākyam to indicate what; tarka must

be śruti-sammada-tarka; otherwise what will happen; śruti-bhāditām it will be;
śruti-bhāda is a logical defect.
न; ‘सवयकमायभण’ (भ. गी. ४ । ३७) इनत नविेिणात् ।
na; ‘sarvakarmāṇi’ (bha. gī. 4 | 37) iti viśēṣaṇāt |
So na; na means this approach is not correct because according to this approach
sañcita-karma of a jñāni will remain and if the sañcita-karma will remain means
what is the problem; punar-janma will come. Lord Kr̥ ṣṇa himself has clearly said on
several occasions that punar-janma will not come; therefore design your logic in
such a way that it is not śāstra-bhātitam.
In anumāna; tarka-śāstra (it is also an aside note); they have to use an anumāna-
vākyam; and for proving they have to give a logic; like what; agniḥ śītaḥ bhūta tvāt
jalavat; because it is one of the five elements. That bhūtatvāt is called the hētuḥ;
hētuḥ is the crucial evidence for proving something. So in anumāna-pramāṇa,
hētuḥ is the crucial evidence for the lawyer to prove something. And in tarka-
śāstra itself they talk about they talk about right-hētu and defective-hētu; right-
evidence and wrong-evidence. Right-evidence alone can prove the contention;
wrong-evidence cannot; and tarka śāstra analyses what are the possible wrong-
evidences, which are called dōṣa; defect in the evidence. That means they are
supposed to be evidence; but on enquiry what do you find; that it is not evidence
at all; it is called evidence-ābhasaḥ seeming-evidences but not real evidence. And
in tarka śāstra they enumerate pañca-hētu-ābhāsa; five types of seeming-

evidences which will become non-evidence on enquiry like rajju-sarpa. Five types
of seeming evidences which will be proved to be non-evidences on enquiry; this
hētu-ābhāsa discussion is a very very big discussion in tarka-śāstra and Vēdantins
are also really sound in logic and here one of the hētu-ābhāsa is when the
evidence is negated by a stronger pramāṇam, that evidence become seeming-
evidence. So when evidence is negated by stronger-pramāṇa; in our example what
is the evidence; bhūta tvāt is the evidence; because it is also an element, fire is
cold! That bhūta tvāt-evidence is not hētu but hētu ābhāsaḥ. And what type of
hētu-ābhāsa; bhāditatva-hētu-abhasa; and what is bhātitam; it has been negated
by a stronger evidence; the stronger evidence; what is the stronger-evidence; put
your finger inside the fire; pratyakṣa.
Similarly in tarka-śāstra logic, Śaṅkarācārya says pūrva-pakṣi’s hētu is śāstra

bhātitam; bhātitatvarūpa-hētu ābhāsa-dōṣaḥ; that is said here; na; your hētu is
falsified; why, sarvakarmāṇi iti viśēṣaṇāt. Sarvakarmāṇi it is said. It means all the
karmās are destroyed the śāstram says; śāstram does not negate only jñāna
anantara-karma; but śāstra says it is effective in retrospect also; that it is effective
in retrospect also; how do you know; śāstra-pramāṇam talks about negation of
sañcita also; by using what; the adjective sarvakarmāṇi. ‘sarva....aaaaa-karmāṇi’;
and where is sarvakarmāṇi; in the śruti quotation iṣīkātūlavat sarvāṇi karmāṇi is
the śruti-vākyam; or Bhagavad Gīta 4.37. Jñānagni sarva karmāṇi; is there.
र्िैधांशस सचमिोऽन्ग्ज्नभयस्मसात्कुरुतेऽजुयन ।
ज्ञानान्ग्ज्नः सवयकमायभण भस्मसात्कुरुते तिा ॥ ४-३७॥
yathaidhāṁsi samiddhō:'gnirbhasmasātkurutē:'rjuna |
jñānāgniḥ sarvakarmāṇi bhasmasātkurutē tathā || 4-37||

Now pūrva-pakṣi is going to ask another question, which we will see in the next
class.

424 Verse 13.23
Page 339, bhāṣyam 3rd paragraph.
अस्तु तावत् ज्ञानोत्पत्त्र्ुिरकालकृतानां कमयणां ज्ञानेन दाहः ज्ञानसहभानवत्वात् । न तु इहजन्मनन ज्ञानोत्पिेः प्राक् कृतानां कमय
णां अतीतजन्मकृतानां च दाहः र्ुक्तः । न; ‘सवयकमायभण’ (भ. गी. ४ । ३७) इनत नविेिणात् ।
astu tāvat jñānōtpattyuttarakālakr̥tānāṁ karmaṇāṁ jñānēna dāhaḥ jñānasahabhāv

itvāt | na tu ihajanmani jñānōtpattēḥ prāk kr̥tānāṁ karmaṇāṁ atītajanmakr̥tānāṁ
ca dāhaḥ yuktaḥ | na; iti viśēṣaṇāt |
Commenting upon the 23rd verse of the 13th Chapter, Śaṅkarācārya pointed out
that jñāni does not have punar-janma, as mentioned in the slōka, because jñāni
becomes free from all the sañcita-karmās which are responsible for all the future
births. All the future births are governed by sañcita-karmās and the same will be
converted is not prārabdha at regular intervals. That sañcita and therefore future
prārabdha also are not there; therefore karma-abhāvāt janma-abhāvaḥ. But the
present janma continues because of prārabdha karma because jñānam does not
destroy prārabdha.
And when this much was said pūrva-pakṣi raised a logical question arguing that
treating two types of karma in two different ways seems to be illogical. Because
both sañcita and prārabdha are karmas; here we are not talking about āgāmi;
sañcita is also karma; prārabdha is also karma; and both of them are born out of
avidyā; therefore when avidyā is gone either you should say both the karmās are
destroyed or you should say both the karmās are not destroyed; to say sañcita that
is destroyed and prārabdha continues is illogical. And he gave two anumānams; I
am not repeating the anumānam hoping that you will remember.

And or that Śaṅkarācārya gives his answer; whenever discussion regarding karma
comes, we should remember it is apauruṣēya-viṣaya and therefore pure logic
should not be applied. You should apply the logic only based on śāstra pramāṇam;
because apauruṣēya-viṣayē, śāstram pramāṇam; therefore based on śāstram I will
explain.
First he wants to explain about the sañcita-karma that jñānam destroy sañcita-
karma, śāstram is pramāṇam. And he gave several quotations in support of the
above. He also gave Mahābhārata quotation that jñānam roasts all the karmās.
When Śaṅkarācārya said based on Mahābhāratam that jñānam roasts all the
karmās, pūrva-pakṣi gives a suggestion. Jñānam can roast all the jñāni’s-āgāmi-
karmās, because after jñāna-utpatti; all the karmās done can be roasted because
jñānam is there. But all the karmās done before the jñāna-utpatti, in the current
janma as well as the past janmas, jñānam cannot burn, because jñānam has not
taken place at that time. Therefore using retrospective effect, I won’t agree after
jñāna-utpatti jñānam may burn the karma; but before jñāna-utpatti jñānam is not
there to burn; therefore let us assume jñānam destroys all post-jñānam-karma;
not pre-jñānam-karma. This was pūrva-pakṣi’s suggestion given in the third
paragraph which we completed in the last class.
For that Śaṅkarācārya gave the answer na. You cannot confine to only post-
jñānaṁ-karma you have to take it with retrospective-effect because of again śruti
pramāṇam; śruti says sarvakarmāṇi; So sarva means what; post-jñānam and pre-
jñānam; post jñānam relates to āgāmi-karma and pre-jñānam refers to all the
sañcita-karma both karmās of current janma as also pūrva-janmas, because the
śāstra says sarva-karmāṇi, The whole argument is based on the word ‘sarva’;
therefore you should include all the karmās. That is the answer which we were
seeing in the last class. Third paragraph is pūrva pakṣa. na is our uttaram. In Hindi
translation, pūrva pakṣa and siddhānta are clearly marked. Third paragraph; pu;

pu means pūrva pakṣa. And then na, while translating you see: u ३; means uttara
pakṣaḥ; our answer. And what is that?
Sarvakarmāṇi, is the adjective; you should see where it comes; I told you in the last
class, in the previous page 338, 3rd paragraph from the bottom, several śruti-
quotations are there; kṣīyantē cāsya karmāṇi’, ‘brahma vēda brahmaiva bhavati’;
there the fourth quotation from chāndōgyōpaniṣat ‘iṣīkātūlavat sarvāṇi karmāṇi.
And therefore all sañcitams are gone; all āgāmi are gone. Up to this we saw in the
previous class. Now pūrva-pakṣi catches Śaṅkarācārya once again and takes
another objection-shot on Śaṅkarācārya. What is that?
ज्ञानोिरकालभानवनामेव सवयकमयणाम् इनत चेत्, न; सङ् कोचे कारणानुपपिेः ।

jñānōttarakālabhāvināmēva sarvakarmaṇām iti cēt, na; saṅkōcē kāraṇānupapattēḥ
|
So pūrva-pakṣi raises a question; the word sarva should not be as taken all in the
absolute sense, because in our common-parlance also; when a person says that all
of you come for dinner; when he uses the world all of you come for dinner. you
should take the contextual meaning of all who are assembled and invited for
dinner. You should not take all means the entire humanity; nobody will be able to
feed the entire humanity. Thus all has got an absolute sense as well as a relative-
sense; you cannot take absolute sense in all context; like inviting all the people you
come for dinner. Similarly pūrva-pakṣi says the word all should not include all the
āgāmi and sañcita; all means all the āgāmi-karmas. All the āgāmi-karmas; good
karma as well as bad karma; minor karma as well as major karma; loukika karma
as well as vaidika-karmās; all of them done after-jñānam are destroyed and you
should not sañcita-karmās; again what is the reason, because during that time
jñānam did not exist to roast the karmās.
Therefore he says sarva śabda should be taken in a constricted-constrained-

contextual meaning. Therefore he says jñāna-uttara-kāla-bhāvinām-ēva

sarvakarmaṇām; sarva refers to all the karmās; but all means what; all āgāmi
karmās. Śaṅkarācārya does not use the word āgāmi but he did jñāna uttara kāla
bhāvi; and what is that; āgāmi. So āgāmi karmaṇāṁ ēva sarvēṣam dāhaḥ that is
not said here but we have to supply jñānēna dāhaḥ; jñānam roasts. iti cēt.
For that Śaṅkarācārya gives the answer na; you cannot argue like that because for
there is no reason to restrict the meaning of sarva to only āgāmi-karma because
both āgāmi-karma as well as sañcita-karmās are born out of ajñānam; ajñāna
janyatvam being common to both; why should you restrict the meaning of sarva;
sarva śabda can be restricted only when there is a reason for restriction. When the
upaniṣat says sarvaṁ khalu idaṁ Brahma; we don’t take sarvaṁ as all the people
in āstika samājam. Sarvaṁ khalu idaṁ Brahma in that context; there is no reason
for restrictions; there we take the meaning sarva include all. Therefore here also
we take sarva as both āgāmi as well as sañcita because both of them are ajñāna-
janyam.
Therefore saṅkōcē; saṅkōcē means restricting the meaning of sarva and there is
no kāraṇam. Then pūrva-pakṣi will not leave; he is going to argue further; Here in
fact yattu uktaṁ should come as next paragraph, because that is pūrva pakṣa.
In Hindi again he has put as a next paragraph. The Hindi translation is very well
done; he sorts out what is the question and what is the answer. In Sānskrīt both of
them are in one paragraph. It should have been separated. So na saṅkōcē
kāraṇānupapattēḥ must be our answer; yattu uktam onwards must be next
paragraph. Pūrva pakṣi. We will read.
र्िु उक्तम् ‘र्िा वतयमानजन्मारम्भकाभण कमायभण न क्षीर्न्तेफलदानार् प्रवृिान्र्ेव सत्र्नप ज्ञाने, तिा अनारब्धफलानामनप
कमयणां क्षर्ो न र्ुक्तः’ इनत, तत् असत् ।
yattu uktam ‘yathā vartamānajanmārambhakāṇi karmāṇi na kṣīyantēphaladānāya

pravr̥ttānyēva satyapi jñānē, tathā anārabdhaphalānāmapi karmaṇāṁ kṣayō na
yuktaḥ’ iti, tat asat |

Now pūrva-pakṣi argues; you are very discriminative and partial. When the pūrva-
pakṣi says all the āgāmi karmās are destroyed not sañcita karmās; then
Śaṅkarācārya answered all should not be restricted to āgāmi karma only; because
of the word ‘all’ you should extend it to sañcita-karma also because all of them are
born out ajñānam.
Then pūrva-pakṣi asks if you don’t want to restrict the all to āgāmi only; you want
to extend it to sañcita also; then why cannot you extend it to [you have correctly
understood the pūrva-pakṣi’s intention] so when I say āgāmi only you extend it to
sañcita because you want; and if you want to sarvaṁ khalu idaṁ brahma; there
are no restrictions. Therefore let us go by the rule of no restrictions; let us take
sarva to mean all the karmās; including prārabdha also; but you are not interested
in including prārabdha; is it not double standard and discrimination. So this
question he has already asked before; and therefore Śaṅkarācārya says that yattu
uktam; what is said by pūrva-pakṣi by giving the anumānam; what was pūrva-
pakṣi’s anumānam; prārabdham api jñānēna nāśyaṁ, karmatvād; sañcita āgāmi
karmavat; prārabdham also should be destroyed because it is also karma born out
of ajñānam like sañcita and āgāmi; he has said before. [One before comes,
homework comes. And homework means time. And I know you do not have time.
Therefore I will give you reference. Where is it said. Previous page 2 nd paragraph
nanu, yadyapi jٌānōtpattyanantaraṁ] That is repeated here; what does he say;
‘yathā vartamāna janmārambhakāṇi karmāṇi na kṣīyantē; just as you say that the
present prārabdha-karma is not destroyed by jñānam; why phaladānāya-pravr̥ ttāni
which have started prārabdha means what prakarṣēṇa ārabhdaṁ; prārabdham
which has started fructification; and those fructifying prārabdha karmas do not get
destroyed; jñānē sati api; in spite of the presence of jñānam, prārabhda does not
get destroyed just as you say, tathā; in the same why cannot you say anārabdha-

phalānāmapi karmaṇāṁ; the other karmās which have not started fructification;
what is that; sañcita-karmas also; anārabdha-phalām means sañcita-karmas also;
karmaṇām [there is a printing mistake in Ghorakpur edition, karmaṇa is there,
above the letter Na र्, there should be a dot; anusvara, karmaṇāṁ. ] kṣayaḥ na
yuktaḥ’ iti; you should say sañcita is also not destroyed or you should say
prārabdha is also destroyed. This double treatment is illogical and you are saying
that I should not restrict the meaning of sarva. But you are committing the mistake
of restricting the meaning of sarva; it is like daughter-in-law and mother-in-law.
[when the mother-in-law breaks the pot, it is only a mud-one; but when it is broken
by the daughter-in-law; it is of ‘gold’ - When the mother-in-law does it is not a
mistake and when the daughter-in-law it is a mistake. When I applied sarva to only
āgāmi; you said that it is restriction of sarva śabda. You said that you should not
restrict it; you have to extend it to sañcita also. But having criticised me, you
yourselves are restricting the meaning of sarva by saying all the āgāmis and
sañcitas are destroyed; prārabdha is not destroyed; why do you restrict. This is the
argument from pūrva-pakṣi.
Now Śaṅkarācārya gives the answer; karmaṇāṁ kṣayō na yuktaḥ’ iti, and what is
that? The answer is ‘tat asat’. Here also up to iti is pūrva-pakṣa; tat asat must be in
the next paragraph. Tat asat, that question is not correct because I have a reason
to restrict the meaning of sarva; to āgāmi and sañcita; you have no reason to
restrict the ‘all’ to only āgāmi, excluding sañcita; you do not have no reason; but I
have the reason the sarva śabda to only āgāmi and sañcita; and therefore don’t
extend it to prārabdha. What is that?
One reason as I have said you should use the logic in keeping with śāstram; that is
one thing; that is already there. The second reason is Śaṅkarācārya says; there is a
difference between sañcita, āgāmi and prārabdha; sañcita and āgāmi comes in
one group and what is that group; the result has not started fructification; it is
unfructified-one; whereas prārabdha is different; it comes under fructified one;
and therefore you have to treat prārabdha differently only. Therefore he says.

किम्? तेिां मुक्तेिुवत् प्रवृिफलत्वात् ।र्िा पूवं लक्ष्र्वेधार् मुक्तः इिुः धनुिः लक्ष्र्वेधोिरकालमनप आरब्धवेगक्षर्ात् पतनेनै
व ननवतयत,े एवं िरीरारम्भकं कमय िरीरच्स्िनतप्रर्ोजनेननवृिेऽनप, आ संस्कारवेगक्षर्ात् पूवयवत् वतयते एव ।
kathaṁ? tēṣāṁ muktēṣuvat pravr̥ttaphalatvāt | yathā pūrvaṁ lakṣyavēdhāya

muktaḥ iṣuḥ dhanuṣaḥ lakṣyavēdhōttarakālamapi ārabdhavēgakṣayāt patanēnaiva
nivartatē, ēvaṁ śarīrārambhakaṁ karma śarīrasthitiprayōjanē nivr̥ttē :'pi, ā
saṁskāravēgakṣayāt pūrvavat vartatē ēva
Kathaṁ? how do we say that? Pūrva-pakṣi has no reason to restrict sarva śabda to
āgāmi only but we have a reason to restrict sarva śabda to āgāmi and sañcita and
exclude prārabdha even though it is a karma; you have no logic; we have a logic
Then he asks; kathaṁ? How do you say we have no logic? He says tēṣāṁ, all the
prārabdha karmās are muktēṣuvat pravr̥ ttaphalatvāt they have already started
fructifying and the momentum is on. This is saṁkṣēpa uttaram; mukta-iṣuḥ;
means what; an arrow which is released from the bow; and another example that
we give like the fan which continues to run even after the cause, the electricity
force if withdrawn the fan will continue even though the cause for continuation;
electricity is not there, because of sheer momentum. When you drive the cycle; you
stop pedaling; even though the cause for running is stopped; because of the sheer
momentum; cycle will continue to run; and the duration of running will depend
upon how fast I have been pedaling; here the śāstric example is released arrow;
that he is elaborating; yathā pūrvaṁ lakṣyavēdhāya muktaḥ iṣuḥ and in this
example you have to take to a set of arrow; one set of arrows which are in the
quiver. There are many arrows in the quiver and those arrows are like sañcita-
arrows and āgāmi-arrows which have not been released at all; and this arrow,
unique arrow which is released should be compared to prārabdha; so
lakṣyavēdhaya; to strike the target, a hunter uses that to strike a deer suppose
during hunting; lakṣyam means a deer or any other animal; muktaḥ iṣuḥ
dhanuṣaḥ; dhanuṣaḥ means from the bow; pañcamī vibhakthi; sakarantah
napumsakaḥ liñgaḥ danuṣ śabdaḥ; pañcamī ēka vacanam. dhanuḥ, dhanuṣi;
dhanumṣi. dhanuṣah; dhanurbhyām; dhanurbhyah iti rūpaṇi. And dhanuṣah
means from the bow it has been released and very fast it is moving. And what is

the purpose of releasing the arrow; to strike the deer; and when the arrow has
been struck very intensely by drawing it has been very forcibly released; imagine
the deer is relatively close-by what it does and the arrow pierces the deer and
comes out of the other side; and even though the purpose is fulfilled; what is the
purpose; to hit the deer; deer has fallen also; but even after fulfilling the purpose;
even after the intention has been carried out; the arrow will not stop; just because
the purpose is served; because of the momentum it travels further; beyond the
deer it travels; and how far it will travel; depending upon the momentum it will
travel and then it will stop. So here in the example each word is important; arrow is
released; the purpose has been fulfilled also; even after fulfilling the purpose,
because of the momentum, the arrow comes out of the body and travels further.
This is the example. So lakṣya-vēdha-uttarakālam-api even after striking; vēda
means piercing; vēda does not mean ṙg or yajuṙvēda; be careful. There vēda is
third da द; in this context vēda is fourth dha ध . व्यध् dhātu; Vidhyati to pierce.
Muṇḍakōpaniṣat;
धनुर् गृहीत्वौपननिदं महास्त्रं

िरं ह्युपासा ननशितं सन्धर्ीत ।
आर्म्र् तद्भावगतेन चेतसा
लक्ष्र्ं तदे वाक्षरं सोम्र् नवद्धि ॥ I I .2.3॥
dhanur gr̥hītvaupaniṣadaṁ mahāstraṁ

śaraṁ hyupāsā niśitaṁ sandhayīta |
āyamya tadbhāvagatēna cētasā
lakṣyaṁ tadēvākṣaraṁ sōmya viddhi || II.2.3 ||
sōmya viddhi is abstract noun, striking, hitting; even after that, ārabdha
vēgakṣayāt only after the exhaustion of the momentum, patanē na ēva the arrow
falls on the ground; and then nivartatē, it will be like the other arrows thereafter
only. Nivartatē ēvaṁ exactly in the same manner śarīrā ārambhakaṁ karma that is
the carama prārabdha of a jñāni, [that is called the carama prarabdha] because all
the situations are conducive for the jñānam and mōkṣa; because he has done
sufficient puṇya-karma in the past janma; and therefore he has got what all

adhyātmika samskāras are there; that is why they say even in jātaka it is seen; they
are able to see it is mōkṣa jātakam or jñāna jātakam; the carama prārabdha gives a
body; and what is the purpose of that body; to gain jñāna prāpti is the purpose of
that prārabdha. śarīra ārambakam, mōkṣa dhāyakam carama prārabdham karma;
jñāna anantaram; that we have to supply; after giving the jñānam; the prārabdha
produces all the conducive atmosphere and when I say prārabdha I am not
negating the role of freewill; whenever we stress prārabhda, we should never go
to fatalistic philosophy; it only means stressing of prārabdha; remember if a
person abuses freewill all the advantage of this conducive janma also will be lost.
Therefore, throughout the discussion we emphasize prārabdha not excluding the

freewill remember; the prārabdha provides opportunity for jñānam; desire for
jñānam; sometime in gharbavāsa itself like Vāmadēvavat becomes manifest and
jñānam comes at a particular age whatever be the age, 20, 30, 40, 60 [all that we
have to include because people of all ages are here in this class].
Now Śaṅkarācārya says even though the purpose of prārabdha karma has been
served, like the arrow hitting the deer; even though the purpose of prārabdha is
served, because of the momentum; purposelessly [it does not have any purpose
for the jñāni himself]; it will continue; therefore jñāni’s body continues; therefore
he says śarīra-sthiti-prayōjanē nivr̥ ttē:'pi, even though jñāni need not continue to
live; because there is no more puruṣārtha; dharma artha kāma mōkṣa; nothing to
achieve, naiva tasya kṙtē na arthaḥ na akṙtē na ha kaścana, he can afford to die;
still, prārabdha continues to keep the body; therefore he says ā
āsaṁskāravēgakṣayāt, vēgaḥ means momentum; and saṁskāra means remaining
prārabdha; vēgakṣayāt up to the end of its momentum, pūrvavat vartate ēva,
prārabdham will continue exactly as before gaining jñānam. And therefore karma
should be translated as āgāmi and sañcita; and prārabdha has to be excluded
because of śruti-pramāṇam and because of yukti-pramāṇam; what is the yukti,
mukta iṣuvat because it has been released; because anubhava-pramāṇam also;
what is the anubhava, the anubhava of all jñānis; that they have got jñānam; [who

knows that they have jñānam; let us ask the fundamental question; who to decide
whether you have gained jñānam or otherwise; [for many people this is the doubt,
so they ask, Swamiji will you tell us at the appropriate time whether we have
gained jñānam, so that we need not come to the class thereafter!] therefore a
jñāni knows I have jñānam; and there is prārabdha-continuation and body
continuation and it is called vidyvat-anubhava pratyakṣa-pramāṇam. Thus śruti,
yukti and anubhava-pramāṇam proves continuation of prārabdha.
In fact next paragraph is not necessary, because the same idea is continuing. They
thought that paragraph it is a decoration it seems.
र्िा स एव इिुः प्रवृशिननचमिानारब्धवेगस्तु अमुक्तो धनुनि प्रर्ुक्तोऽनप उपसंनिर्ते, तिाअनारब्धफलानन कमायभण स्वाश्रर्स्िा
न्र्ेव ज्ञानेन ननबीजीनिर्न्ते, इनत पनतते अत्स्मन् नवद्वचछरीरे ‘न स भूर्ोऽभभजार्ते’ इनत र्ुक्तमेव उक्तचमनतशसिम् ॥ २३ ॥
yathā sā ēva iṣuḥ pravr̥ttinimittānārabdhavēgastu amuktō dhanu ṣi prayuktō:'pi

upasaṁhriyatē, tathā anārabdhaphalāni karmāṇi svāśrayasthānyēva jٌānēna
nirbījīkriyantē, iti patitē asmin vidvaccharīrē ‘na sā bhūyō:'bhijāyatē’ iti yuktamēva
uktamiti siddham
Sā ēva iṣuḥ, so the very same arrow if it is in the quiver, it does not function at all
unlike the released-arrow which is no more under the control of the owner of the
arrow; but if you take different from non-arrowed arrows, whether they are in the
quiver or even that particular arrow which has been fixed on the bow and which
has been drawn also; suppose it is not released, it will not cause any problem at all.
Therefore that release makes the difference; whether the arrow in the quiver,
whether it is in the bow; or whether it is in the bow; of whether it is strung, and
even after drawing, that arrow cannot do any harm because it is not released but
once released; the releaser does not have anything; and that is what they give the
example, suppose before releasing he thought that it is a deer [that is called
adhyāsa], and imagine after releasing while the arrow is travelling, ajñāna-
adhyāsa-nivr̥ tti takes place and he sees that it is not a deer but a baby. Jñānam has
come; that it is not a deer it is a baby or a human being or something else, he

cannot withdraw that arrow, even though he had the svatantriyam before; after
releasing there is no svatantriyam whether there is ajñānam or even there is
jñānam. Therefore he says sā ēva iṣuḥ the very same arrow pravr̥ tti -nimittā
anārabdha-vēgaḥ if it is a non-prārabdha iṣuḥ; if it has not been released
(unreleased ityarthaḥ); amuktaḥ-dhanuṣi-prayuktaḥ, not released, therefore not
endowed with the momentum of travel also; dhanuṣi prayuktaḥ api, even if that
arrow has been taken from the quiver, fixed on the bow, and even if the string has
been drawn, as long as it has not been released, jñānam will have the benefit;
suppose before releasing, he understood not a deer but a baby, then that arrow
can be saved; but after release, that arrow is no more under the control of jñāni or
ajñāni. So amuktō dhanuṣi prayuktō:'pi, that means even after fixing on the bow,
upasaṁhriyatē, the unreleased arrow can be withdrawn; tathā, in the same way,
anārabdhaphalāni karmāṇi all the sañcita āgāmi karmās like the unreleased ones;
svāśrayasthānyēva which are remaining in their one āśrayam; what is the āśrayam
here; sūkṣma-śarīraṁ of the person; jñٌānēna nirbījīkriyantē, they are withdrawn
from activation. So through jñānam they will become roasted seed; they will
become non-functional; defunked.
And here also the next paragraph is not required after nirbījīkriyantē. Full stop is
required; not next paragraph; continuous sentence. Iti. Iti means hētu arthe;
therefore, means what, since prārabdha karma is like released-arrow, that is the
argument; therefore asmin vidvaccharīrē patitē only after the exhaustion of
prārabdha, when the body of the jñāni falls ‘na sā bhūyaḥ abhijāyatē’; now jñāni
does not have sañcitam also; āgāmi also; prārabdha also because it is exhausted;
yuktamēva uktaṁ; Lord Kr̥ ṣṇa makes a logical statement, iti siddham, there is no
defect in Lord Kr̥ ṣṇa’s statement that jñāni gets vidēha-mukti after the exhaustion
of prārabdha.
Until now Śaṅkarācārya defended this partial treatment; what is the partial
treatment; sañcita is burnt and prārabdha is not burnt; Śaṅkarācārya defended by

using śāstra-pramāṇam; by giving the statement that karma being apauruṣēya-

viṣaya, śāstram alone we must use we said.
Now the extended discussion is there on this topic elsewhere, wherein logically
also we confront the pūrva-pakṣi. Logically also we confront the pūrva-pakṣi; if we
do not confront the pūrva-pakṣi logically, many people will think that we are weak
in logic. When we cannot answer, quietly śruti says you say and you seem to be
escaping my logical argument. Therefore how to logically confront pūrva-pakṣi.
That discussion is elsewhere; being important I will deal with that although it is not
here in the Gīta but elsewhere. Let us take the two anumānams of pūrva-pakṣa.
Pūrva-pakṣi said that there are only two possibilities; what is that; prārabdham is
not destroyed by jñānam; therefore logically, we say sañcita also is not destroyed
by jñānam. Sañcitam na jñāna-nāśyaṁ karmatvat prārabhdavat is one logical
statement.
The second one is what; prārabdham is also destroyed by jñānam; because it is

karma like sañcita. Now let us analyse each anumānam of the pūrva-pakṣi. First
anumānam is sañcitam na jñāna nāśyaṁ karmatvat prārabhdavat.
Now we ask the pūrva-pakṣi if jñānam does not destroy sañcita; how will a jñāni
will get mōkṣa; because as long as sañcita-karma is there, he will have what;
punarapi jananam punarapi maraṇam; how will he get mōkṣa, you please give a
solution, because you say sañcitam is not destroyed by jñānam. And for that he
gave a suggestion; if you remember, he said, just as prārabdha is exhausted we
have to assume that sañcita also is exhausted by experience. Therefore he
suggested for exhausting all the past-sañcita-karmās let us allot or literally he said
let us allot one janma for jñāni. [do you remember, we all saw that].Otherwise he
said, ok if you are not satisfied with one janma, let us allot two more; like the ‘take-
one, get-two more’ marketing; add two more, therefore pūrva-pakṣi suggested
that jñāni will exhaust prārabdha in the current janma and he will have one or
three janmas [in vicāra sāgara seven janmas are also suggested] 1, 2, 7 or few

more janmas, sañcita also will be exhausted; he will get mōkṣa. [is it not looking
good].
Can you see the fallacy of the pūrva-pakṣi. We say if you say sañcita is also not
destroyed like prārabdha, the problem will be; sañcitam can never be exhausted
by one or three or even seven or seventy janmas. Why, sañcitam is how much? It is
Infinite. Infinite karmās will have to be exhausted in infinite janmas; that means
you cannot exhaust; therefore in the first anumāna the logical fallacy is anirmōkṣa
prasañgaḥ; there will be no mōkṣa possible. So what is dōṣaḥ in the first anumāna
and it is anirmōkṣa prasañgaḥ.
Then let us take the second anumānam, he said. Ok, to avoid the problem when
they say jñānam destroys all the karmās, because exhaustion question is not there.
Therefore let us take the stand jñānam destroys all the karmās.
Now pūrva-pakṣi suggested in that case, what was pūrva-pakṣi suggestion; let us
argue let jñānam destroy all the karmās; therefore all the karma should include
prārabdham also. Therefore jñānam destroys all the karmās; so prārabdham api
jñāna nāśyaṁ karmatvāt sañcitavat. So if you say jñānam destroys prārabdham, let
us see what are the logical fallacies; what are the difficulties. First problem will be
vēdānta will be the most unpopular text. Already it is unpopular; what is the
problem? Can you guess; suppose I say the moment you get jñānaṁ, your
prārabdha will be destroyed; means what? It is only a nice śāstric language; it
means that if you attend my class, you will be ‘close’/finished. Suppose I give this
advertisement in newspapers, “Welcome to vēdānta classes, you will die”. Either
there will be no students or there will be only what kind of students, terminal cases
only will come. Vēdānta will be never attractive; No.1.
Secondly there will no teachers for vēdānta, why, because all of jñānis will lose the
prārabdha, that means they will lose the body; therefore you have to say that the
ajñānis are teaching vēdānta; which student will come? because jñānis will not

survive. This will be the second disadvantage. That is sampradhāya will not be
there because no jñāni will survive jñānam.
And what is third problem? Suppose you say jñānam destroys all the karmās;
including prārabdha also; and because of the sarva karma nāśa, [this is technical
answer OK] sarva karma nāśa takes place and mōkṣa comes when you say, the
problem will be, the time when karma is destroyed will be the end of karma and
the beginning of mōkṣa. Jñānēna na karma nāśaḥ abhāvāt and mōkṣaḥ utpannaḥ.
This is technical answer. And if mōkṣa begins by the destruction of karma that
mōkṣa which has a beginning will have an end also; mōkṣa will be nitya-mōkṣa or
anitya-mōkṣa; anityaḥ like svargah. And if anitya-mōkṣa can be called mōkṣa; then
anitya-svarga can also be called mōkṣa; why should people come to vēdānta. And
therefore you don’t know your own darśanaṁ except anitya-mōkṣa; the word
mōkṣa is given by all darśanams as a name for permanent solution of saṁsāra.
Therefore in the third pakṣa, there will be anitya-mōkṣa which is not a mōkṣa,
therefore anirmōkṣa-prasaṅgaḥ. So what is the third technical answer? If jñānam
destroys all the three karmas, that thing will mark the beginning of mōkṣa and if
mōkṣa begins, it will end, therefore it cannot be called mōkṣa. Therefore according
to the second anumānam also; anirmōkṣa prasaṅgaḥ dōṣaḥ. Therefore logically if
you go, anirmōkṣa prasaṅgaḥ alone will stare at you anyway you go; Therefore
pūrva-pakṣa has no stand here. Therefore we have to come to śāstra; and logic-
pramāṇam will bring you to anirmōkṣa-prasaṅgaḥ; therefore śāstra-pramāṇam
will have to come and based on the śāstra we say sañcita is destroyed, āgāmi is
destroyed; prārabdha is not destroyed.
Then a student may ask the question ‘even according to śāstra, how do you
explain thus double standards. That one is destroyed and the other is not
destroyed, when both of them are born out of ajñānam. You have to explain. And
Śaṅkarācārya explains that elsewhere, that explanation we will see in the next
class.


425 Verse 13.23 and 13.24
Page 340, bhāṣyam 2nd paragraph
Verse 13.23
इनत पनतते अत्स्मन् नवद्वचछरीरे ‘न स भूर्ोऽभभजार्ते’ इनत र्ुक्तमेव उक्तचमनतशसिम् ॥ २३ ॥
iti patitē asmin vidvaccharīrē ‘na sā bhūyō:'bhijāyatē’ iti yuktamēva uktamiti

siddham
In this paragraph Śaṅkarācārya concludes his enquiry on the expression ‘na sā

bhūyō:'bhijāyatē’, which occurs in the 23rd verse. The actual commentary on this
ślōka is over with the first paragraph of page 338. Up to that alone is the
commentary on this ślōka. In 338 from 2nd parā onwards is an aside-enquiry on the
statement na sā bhūyaḥ abhijāyatē; after the fall of jñāni’s-sariram, he is not
reborn and this Lord Kr̥ ṣṇa’s statement conveys two ideas. Since the fall of jñāni’s-
śarīraṁ is talked about, it indicates that jñāni continues to have a śarīraṁ and
therefore prārabdha. That is indicated. And again by saying that jñāni will not be
reborn there will be no sañcita is indicated. So the word saḥ bhuyah api indicates
the continuation of prārabdha after jñānam; bhūyaḥ na api jāyatē indicates the
destruction of sañcita-karma and by this Lord Kr̥ ṣṇa communicated jñānam does
not destroy prārabdha and jñānam destroys sañcitam. There only a pūrva-pakṣa
was raised and answered; if both are karmas born out of ajñānam; how can one
karma is destroyed by jñānam and another not destroyed by jñānam. This is the
question often asked. Śaṅkarācārya gave his answer by giving two examples; one
is the example of the fire; just as fire destroys all fuel; jñānam destroys all sañcita-
karma and that prārabdha is not destroyed is explained by the example of mukta-
iṣuḥvat; just as the arrow continues to travel even after its purpose of hitting the

target is fulfilled; thereafter also the arrow travels. And similarly prārabdha travels
even after the jñānaṁ/purpose is served. We studied it in the last class; I said I
would like to discuss one or two more points.
One point I would like to discuss is Ānandagiri’s sub commentary in this context
wherein he defends the advaitic stand and by using logical-language itself,
because pūrva-pakṣi presented the problem in logical-language, Ānandagiri
defends our stand by using logical-language itself and I will try to explain it to get
the taste of how tarka-śāstra jargons are used in vēdānta to defend advaitam
logically. I will have to introduce one or two terms, so that we can understand it. I
will try to explain. What was the anumānam of Pūrva-pakṣi? He said either you
should say sañcitam karma na jñāna nāśyam ajñāna janyatvāt, prārabdha
karmavat. If prārabdham is not destroyed, in spite of being born out of ajñānam,
sañcitam also will not be destroyed. This was one anumānam.
Or he said if sañcitam being born out of ajñānam is destructible through jñānaṁ,

then prārabdha also should be jñāna nāśyaṁ. Prārabhda also should be destroyed
by jñānaṁ; why ajñāna-janyatvāt just like sañcita-karmavat. Either you say both
are destroyed or both are not destroyed. If you don’t say that, logical defects are
there. No how do you negate that logically reject that? Based on Śaṅkarācārya
bhāṣyaṁ only Ānandagiri presents it in the form of logical-fallacy committed by
pūrva-pakṣi. He says pūrva-pakṣi has made a logical-fallacy in giving these two
anumānas. What is that logic fallacy?
Ānandagiri says: “you say that prārabhdam also should be destroyed by jñānaṁ;
that is one of the anumānams, because prārabdham is ajñāna-janyam”.
Ānandagiri says your hētu or reasoning is incomplete. Your reasoning is not wrong
but it is incomplete. And incompleteness or deficiency in the hētu [reason given] in
tarka śāstra is called sōpādikatva-dōṣaḥ. Sōpādikatva-dōṣaḥ is hētvābhāsa; and
what is sōpādikatvam, ajñāna-janyatvāt, this hētu reason given by you is
incomplete. And what should you add to complete that? Ānandagiri says jñānam

will destroy the karma; only when it is not only born out of ajñānam; ajñāna-
janyatvam-hētu is correct; but to complete that hētu you have to add one more
class. What is that? Ajñāna janyatve sathi anārabhdha-phalatvam-hētuh; it means
immature, not started, fructified. Ajñāna janyatve sathi anārabhdha-phalatvam, an
additional condition; what is that; That the result should not have started
fructification. If you use that hētu, ajñāna janyatve sathi anārabhdha-phalatvam,
not started fructifying; then you can say jñāna nāśyaṁ. If you apply this in sañcita-
karma completely, the hētu will be correct. Sañcitam karma jñāna nāśyaṁ; ajñāna
janyatvē sathi anārabhdha-phalatvāt; anārabhdha-phalatvāt, are you able to
understand; sañcita-karma that has not started fructification; that anumāna is
perfect because hētu is perfect. If you try to apply this hētu for prārabdham it will
not work; that is logical-fallacy; prārabdham jñāna-nāśyaṁ. What is the hētu;
Ajñāna janyatvē sathi anārabhdha-phalatvam is the hētu; that hētu reasoning does
not fit for prārabdha; why; because in prārabdha ajñāna-janyatvam is there; but it
is not anārabhda phalam; it comes under what; ārabhda phalam; and therefore if
you use the appropriate complete-hētu; it will apply to sañcita-karma only and it
does not apply to prārabdha; therefore prārabdham na jñāna nāśyaṁ, because
ajñāna-janyatvē sati; anārabhdha-phalatvam is not there.
Now you take the second anumānam. Prārabdham jñāna nāśyaṁ; prārabdham na
jñāna nāśyaṁ. Ajñāna janyatvē sathi ārabhdha-phalatvāt; it is ajñāna-janyam and it
is ārabhda-phalam. Now you cannot extend this to sañcita-karma; why, you cannot
say sañcitam jñāna nāśyaṁ; Ajñāna janyatvē sathi ārabhda phalatvāt you cannot
say; because it is not ārabhda phalam; and therefore what is the logical fallacy
ajñāna janyatvam alone should not be the hētu kept here. You should take the
hētu, ārabhdha-phalatvam, if it is jñāna-nāśyaṁ; ārabhdha-phalatvam, if it is na
jñāna nāśyaṁ; this condition you add; you will find sañcita will be destroyed and
prārabdha will not be destroyed. Therefore anārabhdha-phalatvam should be the
condition in the case of jñāna nāśyatvam. Ārabhdha-phalatvam must be the
condition in the case of jñāna-anāśyatvam.

And to teach this condition, in Tarka saṅgrah, in Tarka śāstram they give an
example to understand the sōpādhikatva-dōṣaḥ. All the sub-commentators, if you
have to study, tarka-saṅgraḥ is compulsory. The sub-commentaries heavily use the
Tarka-śāstra reasoning. There they give the example to understand the logical
fallacy. What logical fallacy; incompleteness of the reasoning. Not wrongness of the
reason; but the incompleteness of the reason is called sōpādhikatva-dōṣaḥ. I said
five dōṣas are there; pañca hētvābhāsaḥ; One is the deficiency of the reasoning. I
will try to give the example. If you do not understand, just leave it. If you
understand the example only you can apply this to sañcita and prārabdha.
Now somebody says parvataḥ dhūmavān, agnivatvāt, mahā-nāśavāt; mountain has

got smoke, because it has fire, as in the case of our kitchen, in kitchen fire and
smoke is there. Based on that he makes a reasoning; Mountain has got smoke
because it has got fire. Now in this inference we say there is logical-fallacy. To
make this anumānam, this person has assumed that wherever there is fire, there
will be smoke; yatra yatra agniḥ, tatra tatra dhūmaḥ. This is defective. Why, you
can say wherever there is smoke you can say there is fire is correct. Wherever
there is smoke, there is fire is correct. You cannot use reverse-logic. Wherever
there is fire, there is smoke can you say?; you cannot; why, because in the olden
kitchen there was smoke and fire but in the modern-kitchen because you use gas
stove, because of use micro-oven, in all these cases there is fire, but there is no
smoke. Therefore you can never say yatra yatra agniḥ tatra tatra dhūmaḥ; this
reasoning is never correct; since it is not correct, based on long vyāpti, you say
parvataḥ dhūmavān, agnivatvāt is a logical-fallacy; the logical-fallacy is called
sōpādhikatva-dōṣaḥ. The reasoning is deficient. Now tarka śāstra explains what is
the deficiency. You can say yatra yatra agniḥ tatra tatra dhūmaḥ only when agni
has got something more. Mere agni will not give rise to smoke; therefore yatra
yatra agni we cannot say. There is a deficiency; what is the deficiency; they say;
ārdra indana saṁyōgaḥ upādhiḥ; agni must be there but in addition to agni,
something else also must be there to make a statement yatra yatra agni tatra tatra

dhūmaḥ; what is that; ārdra indanam means wet fuel; what should be the right
vyāpti; yatra yatra ārdra indana samyukta agniḥ (are you understanding; wherever
there is agni, along with wet fuel; tatra tatra dhūmaḥ, if you say, there is no logical-
fallacy; if you say yatra yatra agniḥ; in some places there may be smoke and in
other places where wet fuel is absent, then there will not be smoke. Therefore
what is the logical-fallacy; it is called It is sōpādikatva-dōṣaḥ and upādhi ārdra
indanaṁ should be added. So, if you say parvataḥ dhūmavan, ārdra indana
saṁyukta or sahita agnimatvād, your anumānam will work; if you say parvataḥ
dhūmavan agnimatvād there will be logical-fallacy, because if there is fire without
wet-fuel; there will be no smoke and your anumāna will go wrong. Similarly here
also sañcitam will be jñāna-nāśyaṁ because it has got two conditions are there;
there is ajñāna-janyatvam is also there and also anārabhda-phalatvam is also
there. Hētu is complete; therefore jñāna nāśyaṁ is right; but in prārabdha, hētu is
partially there, ajñāna janyatvam is there, but anārabdha phalatvam being not
there, it is not jñāna-nāśyaṁ. Therefore, what is the fallacy of the pūrva pakṣi?
Sōpādhikatva dōṣavatvāt, you are wrong. This is one point I wanted to discuss.
The second point I wanted to discuss with you is this. That jñāni’s sañcita-karma is
destroyed; prārabdha-karma is not destroyed; all these discussions are only from
the stand of the junior-student. All these are from the standpoint of junior-student,
because junior students are worldly people; they assume that jñāni has got three
karmas. They assume that jñāni has got three karmas; therefore we have to
explain to those people that how are the three karmas of jñāni are eliminated;
because only when all the three karmas are eliminated, mōkṣa will come, because
yatra yatra karma, tatra tatra saṁsāra. Therefore for a junior-student, we have to
explain how the three karmas of jñāni are disposed of.
But when the student is senior, the teacher never explains how the three karmās
are disposed of, why, because jñāni is the one who understands I am not
ahaṁkāra. What is the definition of ahaṁkāra; śarīra-thrayam plus cidābhāsaḥ is
the ahaṁkāra. Śarīra trayam plus cidābhāsaḥ is ahaṁkāra. Jñāni is the one who

understands that I am not ahaṁkāra; I am the Ātma. And three karmās belong to
whom; ahaṁkāra. And when the jñāni looks at himself from the Ātma-standpoint,
there is neither sañcitam nor āgāmi nor prārabdha; therefore karma nāśa
discussion itself is irrelevant. When the destruction of karma is not relevant, why
should I talk about how is sañcita destroyed, āgāmi destroyed or prārabdha
destroyed? All of them are uniformly mithya; falsified; he is never in the triangular-
format; in binary-format, I need not explain how the karmas are destroyed.
Therefore only the question of jīvan-mukti and vidēha-mukti also is not relevant,
because jīvan-mukti is the continuation of the current-janma; and vidēha-mukti is
the absence of future-janma. Now the continuation of the current-janma and
absence of future-janma will have to be discussed only then there is a scope for
future-janmas. From jñāni’s-angle there is no past-janma, not current-janma nor
future-janma; therefore there is no scope for the discussion of the current-janma
at all; therefore from binary format angle, to which he has come, he is free from
triangular format. Freedom from triangular-format is mōkṣa. Freedom from jīva-
bhāva is mōkṣa. Freedom from ahaṁkāra-bhāva is mōkṣa. And once that freedom
has come, there is no relevance at all for karma-thraya discussion or janma-traya;
janma-traya means past-janma, present-janma and future-janmas. Therefore,
what is mōkṣa? Mōkṣa is not freedom from karma. Mōkṣa is freedom from
ajñānam, jīva bhāva and triangular-format. For senior student, the definition of
mōkṣa, ajñānam, jīva bhāva and triangular-format; karma discussion is not
relevant. For junior student, what is mōkṣa? Freedom from sañcita-karma and
āgāmi-karma and falsification of the prārabdha-karma which continues for some
time. Therefore, we should understand that both answers, one for junior and one
for senior student, and for details I will give you reference of this discussion. In two
places, Śaṅkarācārya discusses mōkṣa from junior student angle as well as senior
student angle. i.e Vivēkacudāmaṇi verse 453 to 463, (based on the book that we
followed in Vivēkacudāmaṇi class - otherwise one or two slōkās this way that way it
may go) one from senior-student angle and another from junior-student angle.

Second-discussion is Aparōkṣa-anubhūti is from verse 90 to 99 discussion of mōkṣa

from junior-student-angle and senior-student-angle. From junior-student angle,
mōkṣa is defined as karma-nāśāḥ. From senior-student angle, mōkṣa is defined as
triangular-format jīva bhāva nāśāḥ. Karma-nāśa is not relevant. Karma discussion
is relevant only when jīva-bhāva is there. Once jīva-bhāva is negated karma
discussion becomes non-relevant. Ok.
The anvaya is: yaḥ ēvaṁ puruṣaṁ prakr̥ tiṁ ca guṇaiḥ saḥ vētti, saḥ sarvata
vartamanaḥ [sann] api bhūyaḥ na abhjāyatē.
The word bhūyaḥ indicates Kr̥ ṣṇā is discussing mōkṣa from the standpoint of the
junior-student. He will not be born again when you say, the statement is from the
standpoint of junior-student; why; [I can give this as home -work] the moment you
say that jñāni will not be born again , the discussion is from the standpoint of
junior-student, because once you say that he will not be born again , Kr̥ ṣṇā is now
temporarily accepting there is the current-janma. Therefore it is called the junior-
student-angle.
From senior-student-angle, there will not be bhūyaḥ word; what will be the
answer; jñāni understands ahaṁ kadācit api na jātaḥ. That is the mōkṣa from the
senior-student angle. Therefore the word bhūyaḥ indicates that the discussion is
from the junior-student angle. That is why Śaṅkarācārya also confines to the
junior-student angle only. Ok. Continuing.
अत्र आत्मदियने उपार्नवकपपाः इमे ध्र्ानादर्ः उचर्न्ते —
Atra ātmadarśanē upāyavikalpāḥ imē dhyānādayaḥ ucyantē —
So with the previous ślōka, Lord Kr̥ ṣṇa completes the discussion of puruṣa-prakr̥ ti
topic. [I think you would have forgotten the whole context of the 13th chapter. In
Bhāṣya study, when there is an elaborate bhāṣyam, the problem the student faces

is that you are so much immersed in the bhāṣyam, mūlam topic will be forgotten.
What is mūlam? Bhagavad Gīta. You have to start there. Gīta is the mūlam and
what is the chapter? Thirteenth. And there Arjuna had asked for six topics,
according to one version but according to Śaṅkarācārya’s commentary, Arjuna
uvāca is not there. Kr̥ ṣṇā himself offers the six topics; kṣētra, kṣētrajña, jñānam,
jñēyaṁ, prakr̥ ti and puruṣa].
All the six topics have been completed with the 23rd slōka. That is where we stand
in mūlam. Now once all the six topics have been completed, Om Tat Sat should
have come. So why the following slōkās? The reason is this . The six topics talk
about jñānam. The knowledge of the six topics ; but Kr̥ ṣṇā does not talk about the
method of acquiring the jñānam. Therefore, in the following ślōkas, jñāna-
sādhanāni and jñāna-phalam are going to be discussed, especially these two
slōkās discusses the jñāna-sādhanāni. Therefore Śaṅkarācārya introduces
ātmadarśanē with regard to Ātma-jñānam; [nimitta-sapthami or viṣaya-sapthami;
with regard to ātma-jñānam or for the sake of Ātma-jñānaṁ if you say, nimitta-
saptami; with regard to Ātma-jñānam means viṣaya-sapthami] upāyavikalpāḥ
different methods are presented; vikalpāḥ means options; different options are
given to gain jñānam; dhyānādayaḥ which means beginning meditation. So
different methods of acquiring jñānam is given beginning with meditation
onwards. Both this introduction as well as Kr̥ ṣṇā’s slōka are a little bit confusing
and even Śaṅkarācārya does not resolve the confusion, clearly and completely;
only the sub-commentators clarify; how the confusion comes I will explain. And
how the resolution comes also I will explain. So here Śaṅkarācārya says different
methods of gaining jñānam like meditation. Therefore when you read this
introduction, what will we understand? There are different methods of gaining
jñānam; and one method is what; meditation. That means if you chose to use
meditation method, you have an advantage. What is the advantage? You need not
come to the next class! So this is the confusion that comes in the introduction
itself and Lord Kr̥ ṣṇa worsens the confusion in the slōka; that we will see. Kr̥ ṣṇā is

mischievous, not only during his childhood days; he is very mischievous as a

Gītācārya also he creates problem. That is why in the introduction Śaṅkarācārya
says Gīta-śāstram is highly confusing. Upaniṣads are easier. Gīta is highly
confusing. That is why I am [Śaṅkarācārya says] writing commentary. And typical
confusion we are going to get in this slōka. We will read.
Verse 13.24
ध्र्ानेनात्मनन पश्र्न्न्त केचचदात्मानमात्मना ।

अन्र्े साङ् ्र्ेन र्ोगेन कमयर्ोगेन चापरे ॥ गीता १३-२४ ॥
dhyānēnātmani paśyanti kēcidātmānamātmanā |

anyē sāṅkhyēna yōgēna karmayōgēna cāparē || Gīta 13. 24 ||
I will give you the gist of the ślōka and the confusion and then we will go to the
bhāṣyaṁ.
So who is a jñāni? First Lord Kr̥ ṣṇa defines a jñāni in this ślōka. Ātmana ātmani
ātmānaṁ paśyanti; jñāni is one who ātmana ātmani ātmānaṁ paśyanti. Ātmānaṁ
means the Self; the real self, paśyanti, jñāni sees the real Self. That means what;
ajñāni also sees the self, but he sees the fake-self that is the ahaṁkāra. Jñāni alone
sees brahma-abhinna-turiya-ātmanaṁ paśyati; [paśyati is singular]. And where
does he recognise the ātma; ātmani here the word ātmani means in himself; in his
own body-mind-complex; yō vēda nihitam guhāyṁ paramēvyōman; in himself, and
when you say in himself; the meaning is body-mind-complex. Jñāni sees the Self,
there the meaning is turīyam, the real-Self; in himself when you say, it means in
the body-mind-complex. So jñāni sees the Self, the turīyam; in himself, the body-
mind-complex; and with what instrument; ātmana; with the help of a refined mind;
sūkṣmaya agrayaya buddhyā; with the help of a refined-mind. So three times Ātma
is used here; each time the meaning is different. One time Ātma means the Self
the turīyam; the second time Ātma means within the body; third time Ātma means
with the help of the mind; therefore Ātma means caitanyam; Ātma means body

and Ātma means the mind; all these three different meaning for one and the same
Ātma. This is Ātma darśanaṁ.
Now by using what method? Lord Kr̥ ṣṇa says one can gain this knowledge by
different methods. So dhyānēnā; one method is meditation; second method is
sāṅkhyēna, means śravaṇa mananam; or scriptural study. So meditation is one
method; scriptural study is another method; and what is the third method; I will
use the word śāstra vicāra. Dhyānam is one, śāstra-vicāra is another and what is
the third; karma-yōgēna; through karma-yōga; you can gain self-knowledge
through meditation, śāstric study or karma-yōga. And Śaṅkarācārya uses in the
introduction vikalpāḥ; three options are given. Once you say three options are
given; it means you can use any option. In fact, this is the most popular vēdānta all
over the world. So that means, śāstric study we are using has become an optional
method. That is why they say for the intellectual-students the option is what;
scriptural-study. Attend the classes without fail; write notes, stack the CDs, etc. etc.
These are all for the intellectuals. You are all supposed to be in that. And for the
mystic people the option is what; meditation or dhyāna. They need not attend
classes. And for the active person; neither mystic nor intellectual; karma-yōgēna
which is followed by highly rājasic active person; how to get ātma-jñānam, if you
ask, service, including nāma sangeerthanam (that also is there). So do varieties of
things, including Harē Rāma Harē Rāma. You keep on doing bhajans, etc. jñānam
will come! Suddenly it will drop with a big sound . Svāmi Dayānanda says Bōdhi-
psycology; Buddha is supposed to have sat under the bōdhi tree and therefore the
knowledge descends. Svāmiji humorously says that if you also sit under a tree, you
will also get the crow or parrot shit; a crow was sitting; what will descend; crow-
drops. That too during meditation. Therefore for the mystical meditation; for the
intellectual śāstra-vicāra; and for the active, karma-yōga; and they add the fourth
one; a very important, for the emotional people, bhakti-yōga. காதலாகி கஸிந்து
கண்ணர்ீ மல்கி (do not think that I am a tamil scholar; these are only tidbits, from
here and there} கண்ணர்ீ மல்க, for the tear-shedders; what is the method; sit in

front of God and keep on crying; and one day what will happen; Ātma darśanaṁ.
Who has said ; Kr̥ ṣṇā has said and Śaṅkarācārya also has said. imē dhyānādayaḥ
upāyavikalpāḥ; this is the confusion; I will resolve the confusion in the end only; let
us enjoy the confusion for some more time. With this background, we will go to
the bhāṣyam. So Bhāṣyakāra also does not explicitly resolve the confusion but all
the sub-commentators or other commentators resolve the confusion.

Madhusudana Sarasvathy, Anandagiri all of them. That resolution we will do later;
now we will enter the bhāṣyam.
ध्र्ानेन, ध्र्ानं नाम िब्दाददभ्र्ो नविर्ेभ्र्ः श्रोत्रादीनन करणानन मनशस उपसंहृत्र्, मनश्च प्रत्र्क्चेतनर्तरर, एकाग्रतर्ा र्त् चचन्त
नं तत् ध्र्ानम्; तिा,ध्र्ार्तीव बकः, ध्र्ार्तीव पृशिवी, ध्र्ार्न्तीव पवयताः इनत उपमोपादानात् । तैलधारावत् सन्ततः अनवच्चछ
न्नप्रत्र्र्ो ध्र्ानम्; तेन ध्र्ानेन आत्मननबुिौ पश्र्न्न्त आत्मानं प्रत्र्क्चेतनम् आत्मना स्वेनैव प्रत्र्क्चेतनेन ध्र्ानसंस्कृतेन अ
न्तःकरणेन केचचत् र्ोनगनः ।
dhyānēna, dhyānaṁ nāma śabdādibhyō viṣayēbhyaḥ śrōtrādīni karaṇāni manasi

upasaṁhr̥tya, manaśca pratyakcētayitari, ēkāgratayā yat cintanaṁ tat dhyānam;
tathā, dhyāyatīva bakaḥ, dhyāyatīva pr̥thivī , dhyāyantīva parvatāḥ iti
upamōpādānāt | tailadhārāvat santataḥ avicchinnapratyayō dhyānam; tēna
dhyānēna ātmani buddhau; paśyanti ātmānaṁ pratyakcētanam ātmanā svēnaiva
pratyakcētanēna dhyānasaṁskr̥tēna antaḥkaraṇēna kēcit yōginaḥ |
So Śaṅkarācārya does not explicitly resolve the confusion; but there are indications
to resolve the confusion; he has implicitly given, in a hidden form it is there.
Perhaps that can be your homework also. So later at the end of the bhāṣyam I will
indicate how Śaṅkarācārya has resolved the confusion. But it is not explicitly there;
but implicitly there.
So dhyānēna with the help of meditation; after that put a hyphen – then
Śaṅkarācārya defines dhyānam; what is dhyānam; dhyānaṁ nāma; dhyānam is
equal to śabdādibhyaḥ viṣayēbhyaḥ, from the external world of objects like śabda,
sparśa etc. from those; upasaṁhr̥ tya; one should withdraw, śrōtrādīni karaṇāni
{that I need not explain, the Sānskrīt itself is evident} all the instruments like eyes,
ears etc. upasaṁhr̥ tya means withdrawing; from where; śabdādibhyaḥ
viṣayēbhyaḥ; from the external world of objects; and manasi, you withdraw them

into the mind; manaḥ ca; and turn your attention to the mind; and employ your
mind because now that sense-organs are withdrawn and inactive; you start
operating the mind; withdraw the sense-organs, and apply the mind, and where
should you apply, manasa ca pratyak-cētayitāri, turn the attention of the mind to
the inner self; cētayita means caitanyaṁ; [cētayita; ukarānthaḥ pulliṅgaḥ, cētayitru
śabdaḥ; sapthami, caitanyaṁ; and what caitanyaṁ; even though caitanyam is all
pervading; in vēdāntic meditation turn your attention to the enclosed-
Consciousness which is called inner-caitanyam or sākṣi-caitanyam; pratyak refers
to inner which means sākṣi and sākṣi means what; enclosed-Consciousness; not
reflected-consciousness; very careful; enclosed-original-consciousness; pratyak-
cētayitāri, ēkāgratayā, ēkāgratayā it means with focus; undistractedly yat
cintanaṁ; thus dwelling on the Ātma is dhyānam here. Dwelling on the Ātma
otherwise called nididhyāsana is the dhyānam here. If it is dwelling on the deity it
will be called what; outside-deity if you dwell upon it would be called upāsanaṁ
and if it is inside-sākṣi on which you dwell upon it is called nidhidhyāsanam; so
cētayitari yat cintanam; remaining unshaken and undistracted; this is dhyānam
said by Lord Kr̥ ṣṇa in this ślōka.
And why do we give such an interpretation; Śaṅkarācārya says because the word
dhyānam everybody understands because it is popularly used; meditation word is
used in different context; even in murder they use the word pre-meditated murder
[you see where and all they use] the word meditation itself is popular both in
common-parlance as well as in the śāstram; for that he gives the example,
dhyāyatī iva bakaḥ; bakaḥ means that bird, the crane which stands on the shore of
the river or lake, where the fish is there. And it will be standing there, sometimes
with one leg also. And it remains as though it is in meditation. All its attention is
what; for a fish to approach; when it comes at the right approachable distance,
tuck, it will dip its beak inside and come out and within a fraction of a second in the
mouth the fish will be there; until that time it remains motionless. Therefore
meditation is generally associated with motionlessly-remaining; remaining

motionless is associated with meditation; anything that remains motionless, we

say it is meditating.. What is worldly example; bakaḥ dhyāyatī iva; this is not śāstra-
vākyam; even though quotation is given it is lōukika-vākyam quotation. Then
śāstrīya example; śāstra also uses the word meditation; for anything remaining
motionless. There is Cāndōgya-vākyam pr̥ thivī dhyāyatī iva; the earth, for our
experience, it is from our experiential-angle; earth is terra-firma; it is motionless.
Don’t talk from astronomy: earth is rotating etc. goes around; from our experience
we see earth motionless and therefore Chāndōgyōpaniṣat says earth is meditating
as it were, where it talks about the glory of dhyānam; it says everything in nature
meditates; earth is meditating; another example is dhyāyantī iti parvatāḥ; because
parvata is also what; acalaḥ; motionless; therefore mountain also meditates as it
were. From these lōukika-dṙṣtānta and śāstriya-dṙṣtānta; what do we understand;
dhyānam is associated with remaining-motionless; physically also mentally also;
yathā dīpaḥ [are you remembering] nivātastaḥ; like a flame remaining flickerless in
breezeless place; mind also will not waver and non-moving body is associated with
dhyānam. Iti upamā upādānāt. From these examples, it is clear; from the upamā
upādānāt; because of the well known example; one is lōukika example, which one,
dhyāyatī iva bakaḥ and the other is śāstrīya example pr̥ thivī and parvat āḥ; and
where does it occur in chāndōgyōpaniṣat. 7.6.1.; because of the lōukika-śāstria
upamā-dvayam; means these two are the examples from loukika śāstrīyam.
Taila-dhārāvat in meditation thoughts must be continuous like the flow of oil from
one vessel to the other; because it is thickness and viscocity; there is no break in
the oil flow; similarly is the case with the thoughts also; vijātiya pratyaya anantarita
sajātiya pratyaya pravāhaḥ; ājya dhāraya srōtasa samam; saraḷa cintanam; viraḷata
paraṁ. This meditation, Avicchinna-pratyayah, avicchinna means unbroken flow of

ātmākāra-vr̥ tti is called dhyānam. Up to that is definition of vēdānta-dhyānam or
nidhidhyāsanam. More in the next class.

426 Verse 13.24
Page 340 Verse No.24 bhāṣyam 4th line.
Verse 13.24
तिा,ध्र्ार्तीव बकः, ध्र्ार्तीव पृशिवी, ध्र्ार्न्तीव पवयताः इनत उपमोपादानात् । तैलधारावत् सन्ततः अनवच्चछन्नप्रत्र्र्ो ध्र्ान
म्; तेन ध्र्ानेन आत्मननबुिौ पश्र्न्न्त आत्मानं प्रत्र्क्चेतनम् आत्मना स्वेनैव प्रत्र्क्चेतनेन ध्र्ानसंस्कृतेन अन्तःकरणेन केचचत्
र्ोनगनः ।
tathā, dhyāyatīva bakaḥ, dhyāyatīva pr̥thivī , dhyāyantīva parvatāḥ iti

upamōpādānāt | tailadhārāvat santataḥ avicchinnapratyayō dhyānam; tēna
dhyānēna ātmani buddhau paśyanti ātmānaṁ pratyakcētanam ātmanā svēnaiva
pratyakcētanēna dhyānasaṁskr̥tēna antaḥkaraṇēna kēcit yōginaḥ |
In the previous portions of the 13th chapter, Lord Kr̥ ṣṇā pointed out that jñānam is
the only means of liberation; and that jñānam is prakr̥ ti-puruṣa vivēka-jñānam or
kṣētra-kṣētrajña vivēka-jñānam, which we generally name as ātma-jñānam. Thus
for attaining mōkṣa we don’t have several sādhanas for mōkṣa; there is only one
sādhana for mōkṣa and that is Ātma-jñānam; therefore we say mōkṣa is ēka-
sādhana-sādhyam not anēka-sādhana-sādhyam.
Then comes the next question, jñānam itself comes under which category; jñānam
is ēka-sādhana-sādhyam or anēka-sādhana-sādhyam? Are you able to understand
the Sānskrīt expression? Can jñānam be attained through several methods or
jñānam can be attained only through one method? And the classical-answer of the
tradition is jñānam is also ēka-sādhana-sādhyam only, exactly like mōkṣa. And the
only sādhana, means to attaining knowledge is through guru-śāstra-upadēśa-
janyaṁ jñānaṁ, because śāstram alone is pramāṇam and śāstram can become a
pramāṇam only when it comes from the mouth of an ācārya. Sāstram
independently cannot become a pramāṇam. By using sampradāya-method śāstra
must be properly interpreted by the sampradhāyavit ācārya; therefore śāstra with

guru is pramāṇam; or guru with śāstra is pramāṇam. Śāstra-less-guru is

apramāṇam and guru-less-śāstra is apramāṇam, ubhayam is the pramāṇam. Thus
normally we say jñānam is ēka-sādhanā-sadhyam which is very important
message. But in this particular controversial-ślōka, the 24th slōka is a confusing or a
controversial-slōka because in this ślōka Lord Kr̥ ṣṇa seems to say something else.
And in what way this ślōka is seemingly differing from the tradition; tradition says
jñānam is ēka-sādhana-sādhyam; but this ślōka seems to say jñānam is anēka-
sādhana-sādhyam. Different people attain jñānam through different methods.
Therefore this slōka seems to convey what?; Jñānam is anēka-sādhana-sādhyam.
And therefore it is the responsibility of the commentator to resolve the problem or

confusion and as I said, the Bhāṣyakāra Śaṅkarācārya does not deal with this issue;
he also presents his commentary exactly as the ślōka says. What is that; some
people get jñānam through dhyāna-yōga; some get jñānam through sāṅkhya-
yōga; some people get jñānam through karma-yōga. Therefore Śaṅkarācārya also
joins this ślōka and does not resolve this confusion. But fortunately all the other
commentators like Madhusūdana Sarasvatī; Ānandagiri and Rāmarāya Kavi;
Bhāṣyautkarṣa Pradīpika of Dhanapathi Suri; all the other ācāryas resolve this
issue and say that jñānam also is ēka-sādhana-sādhyam only. This is where we
should note; whenever there is a confusion in a particular Gīta slōka, you should
resolve it with the help of the śruti, yukti and anubhava. We interpret the slōka in
such a way that śruti, yukti and anubhava are not violated; any Gīta ślōka which
differs from vēda; we will have to interpret it according to vēda and never take it
literally. If you take this ślōka literally what will be the message; jñānam anēka-
sādhana-sādhyam; if you interpret the ślōka properly in keeping with śruti yukti
anubhava; what is the final message is jñānam is ēka sādhana-sādhyam only. And
how to re-interpret the slōka? That we will see at the end.
Now we will go by the bhāṣyaṁ. Bhāṣyakāra also says some people get jñānam
through dhyānam. Dhyānēna, ātmani-paśyanti; and what is jñānam; he gave a
definition; we have to note this definition; wherever definitions are given all those

vākyams should be noted, underlined, registered if possible, learn by heart also.

What is the definition? Taila-dhārāvat or even before that pratyak-cētayitāri,
ēkāgratayā cintanaṁ dhyānam; so continuously dwelling upon the Ātma; pratyak-
cētayita means what, the inner self; sākṣi-caitanyaṁ, cintanam means dwelling
upon; ēkāgratayā means without distraction as given in the sixth chapter; ślōka 19.
yathā dīpaḥ nivātastha; like a non-flickering flame in a breezeless place. Like the
non-flickering flame in a breezeless place. Similarly the mind should dwell. Later he
re-defined it; taila-dhārāvat avicchinna-pratyaḥ; two definitions; ēkāgratayā-
cintanaṁ; ātma-cintanaṁ is one definition, taila-dhārāvat avicchinna-pratyaḥ is the
second definition; both are essentially the same. And since here the meditation is
on the Ātma, as I said in the last class, this will come under nidhidhyasana-rūpa-
dhyānam; it is not upāsanaṁ. What is the definition; upāsana is bhēda-rūpa-
dhyānam and nidhidhyāsanam is abēda-rūpa-dhyānam. Here it is abēda-dhyānam.
Sōham-bhāvaḥ; and through this dhyānam what do some people do; they see the
Ātma in the Ātma by the Ātma. Seeing the Ātma in the Ātma by the Ātma. Even
though the word Ātma is used three times we should change the meaning slightly.
Seeing-the-Ātma means the Self; in-the-Ātma means mind, in-the-mind; by-the-mind
means by-the-refined-mind. Seeing-the-self, in-the-mind, with the help of a refined-
mind, is called dhyānaṁ. That we were seeing in the last class.
After avicchinna-pratyayaḥ-dhyānam there must be full stop [Sānskrīt students

must note]. Next sentence is tēna-dhyānēna; by this nidhidhyāsanam, ātmani is
equal to buddhau; is one’s own mind, and why does Śaṅkarācārya give the
meaning buddhau; he remembers Taittariya Vākyam; Yō vēda nihitam guhāyām;
therefore buddhau. So ātmani is equal to buddhau. [Sānskrīt students, paśyanti
ātmanam is equal to pratyak-cētanam; pratyak-cētanam means the inner Self; and
why do we say inner-Self; because Self is outer also; the caitanyaṁ-Ātma, the-Self
is both inside as also outside; while recognising we have to recognise the Ātma-
inside as ahaṁ-śabda-lakṣyārthaḥ.

First you understand Ātma as the implied-meaning of the word I, which is

obtaining within-the-mind as enclosed-caitanyam; then the next stage is this-I,
which is obtaining within the mind as the witness-Consciousness; is the same one
which is there in all the minds. That is the second-stage and then the third and
final stage is; this Consciousness is not only within this body not only within all the
other bodies but it is also in-between the bodies also. Iti ātmana. Again ātmana is
in the mulam is equal to dhyāna-saṁskr̥ tēna-antaḥkaraṇēna, which is very much
favoring the Bhāmati-mataṁ. In Advaita there are two schools of thought;
vivaraṇa-sampradāya and Bhāmati-sampradāya; and each one wants support
from Śaṅkarācārya. And dhyāna-saṁskr̥ tēna anta ḥ-karaṇēna is favouring the
Bhāmatikāra.
What is the controversy, an aside note and I will briefly mention; because you are
advance-students attending bhāṣyam-class; therefore some tips; both are
Advaitins with different ideologies; both say jñānam will give liberation; both
understand the role of śāstram as pramāṇam and both understand the
importance of mind as sādhana-catuṣṭaya sampanna. Mind is important and
śāstram is important. And their combination alone will produce jñānam.
Combination means what: Mahā-vākya pramāṇam is compulsory; a qualified mind;
we should not say merely mind, a qualified-mind is compulsory. Both are
important. But credit must be given to which one; both are important; but
between these two; credit must be given to the śāstram or the mind, is the
question. Then the language will differ; if you give credit to śāstram, then you will
say that śāstram produces knowledge; backed by a qualified-mind. Mind will be
backwards. If you give importance to the mind, what should you say; mind
generates knowledge; backed by śāstram. Śāstra-backed-mind produces
knowledge; or mind-backed-śāstra produces knowledge? Very big debate between
these two schools of thought, called Bhāmati-sampradāya and vivaraṇa-
sampradāya. Bhāmati is the name of the commentary on the Brahma-sūtra. Not
the name of the person. The name of the person is Vācaspati Misra. And vivaraṇa

is the commentary on the pañca-pādika; which is a commentary on Brahma Sūtra.

Śaṅkarācārya wrote Brahma Sūtra bhāṣyam; for that Padmapādācārya wrote
Pañca-Pādika; and for that Prakāśātma Yati wrote Pañca-pādika vivaraṇam. And
this Prakāśātma Yati is the originator of the vivaraṇa-sampradāya; and Vācaspati
Misra is the originator of the Bhāmati-sampradāya.
Now Vācaspati Misra gives credit to the mind; he says mind alone generates
knowledge; śāstra only supports, he says and Prakāśatma Yati says śāstram alone
is the pramāṇam; śāstra generates knowledge, supported by the mind. Remember
both of them admit the necessity of both; śāstram is required and qualified-mind
also is required. Up to that they go. The question is when something nice happens
in the family should you credit to husband or wife? Husband got it done backed by
wife; or wife got it done backed by husband; that is the debate. Now you know
which side. Vivaraṇa-sampradāya which we follow gives importance to the śāstram
alone; śāstra alone is pramāṇam; that is why Brahman is called aupaniṣtaṁ-
Brahma. The argument we gives is this. It is a very big debate, and it eternally goes
on like viśiṣṭādvaitam and advaitam; these two debates also go on. One of the
argument given by vivaraṇa is this, which I love, what is that; can medicine cure a
disease. We say this medicine is the medicine for this disease and we say that this
medicine can cure the disease definitely. And we ask the question can the
medicine cure if it is kept in the bottle outside; he has purchased and kept it; like a
person jocularly said; an aside joke; I go to the doctor because they have to
survive. I purchase the medicine as the pharmacists have to survive; I don’t take
the medicine because I have to survive.. This is one of the jokes. Anyway, leaving
that aside, medicine can cure only if you consume the medicine and you have got a
stomach which can absorb the medicine. If your stomach cannot absorb the
medicine; sometimes problems are there. Therefore you should have a healthy
digestive system to absorb. Therefore which cures the disease, medicine or
stomach; combination of both; medicine cannot cure without stomach; stomach
cannot cure without medicine; both of them are equally important but when we

give the credit; to which we have to give credit; remember stomach is common to
all; whatever you consume; but what is that specific component which contributes
to the cure is the medicine only; stomach is the common factor. Similarly, for all
knowledge, a qualified mind is required; even pratyakṣa-jnanam requires the mind
or not; suppose if your mind is not there in the class {I have been saying this
example always] so even if you have got the best ear; if your mind is not here, your
will be here but you will not hear. So mind being the sāmanya-kāraṇam for all
forms of knowledge, we do not talk about that; it is understood; the viśēṣa-
kāraṇam alone we give credit. For pratyakṣa-jñānam; the sense-organs are the
specific cause. Extending that, for Ātma jñānam; what is the specific one; not
pratyakṣa not anumāna but it is only śabdaḥ; therefore including the mind; if you
say mind is the kāraṇam, then we would not have ‘ṣad’-pramāṇam. We can only
say that there is only one pramāṇam.
The very fact we talk about other pramāṇams indicate that there are viśēṣa-
kāraṇam and for Ātma-jñānam viśēṣa-kāraṇam is ONLY śāstram; therefore the
credit must go to the śabda only. Therefore aparōkṣa-jñānam śābdam. So we are
called śābda-aparōkṣa-vādinah; vivaraṇa sampradāya we follow; but here
Śaṅkarācārya’s expression seems to give credit to the mind you note. The
Bhāmatikāra safely keeps this as this is important to him; what is that;
dhyānasaṁskr̥ tēna anta ḥkaraṇēna; through the mind which is refined through
meditation kēcit yōginaḥ paśyanti.
And what will be the answer to this statement by vivaraṇa people; when
Bhāmatikāra takes this vākyam, Śaṅkarācārya is clearly saying that mind is
producing knowledge; then how do you say words are producing knowledge; the
vivaraṇa people will interpret this in the following manner. Lost in the Bhāmati
controversy. I will finish this now. So vivaraṇa-people’s answer to the question is
when through dhyānam Śaṅkarācārya says mind generates knowledge, what we
mean is this; that until now the words were not able to generate knowledge
because the mind had certain obstacles; through the jñānam what happens, the

mind does not produce knowledge; mind becomes free from obstacles; in an
obstacle-free-mind, the vēdānta-vākyam which has been heard during śravaṇaṁ
and mananam; the very same vākyam produces the knowledge when the
obstacles are removed. Therefore the credit should go to words only. Dhyānam etc
removes the obstacles. And Dayānanda Svāmiji gives the example. Sometimes I cut
a joke. All the students laugh and one does not laugh at all; joke is not understood.
After several days when he was taking bath under the shower, the water cooled
and his head started functioning; because all the time heated; and suddenly he
remembered the Svāmiji’s-joke and he started laughing; now the laughter, is it
because of the shower or is it because of the words? It is words-janya laughter;
shower only removed the obstacle from the mind. Like that, meditation gives
knowledge means vēda-vākyam gives knowledge. Thus it goes on. You know what
are the discussions of the advanced grandhās; these types of internal quarrels will
be there. And what is our answer; Our answer is both are required but the credit
should go to the śāstram. One group of people is over; and they gain knowledge
through jñāna yōga. Now comes the second group. Let us read.
अन्र्े साङ् ्र्ेन र्ोगेन - साङ् ्र्ं नाम ‘इमेसत्त्वरजस्तमांशस गुणाः मर्ा दृश्र्ा अहं तेभ्र्ोऽन्र्ः तद्व्यापारसाभक्षभूतः ननत्र्ः
गुणनवलक्षणः आत्मा’ इनत चचन्तनम् एिः साङ् ्र्ो र्ोगः, तेन ‘पश्र्न्न्तआत्मानमात्मना’ इनत वतयते ।
anyē sāṅkhyēna yōgēna - sāṅkhyaṁ nāma ‘imē sattvarajastamāṁsi guṇāḥ mayā

dr̥śyā aha ṁ tēbhyō:'nyaḥ tadvyāpārasākṣibhūtaḥ nityaḥ guṇavilakṣaṇaḥ ātmā’ iti
cintanam ēṣaḥ sāṅkhyō yōgaḥ, tēna ‘paśyanti ātmānamātmanā’ iti vartatē |
Anyē sāṅkhyēna yōgēna is in the mūlam; anyē means another group of people;
sāṅkhyēna yōgēna is in the mūlam; thereafter you have to put a dash
Śaṅkarācārya leaves that sentence incomplete; that is the style of the bhāṣyaṁ; so
that he wants to explain the word sāṅkhyaṁ; sāṅkhyaṁ nāma here the word nāma
means to define, to define sāṅkhyaṁ; according to vēdānta-darśanaṁ the word
sāṅkhya exists as a darśanaṁ propounded by Kapila Mahaṙṣi; it has got two
meaning; one is the darśanaṁ as propounded by Kapila-ṙṣi and another one
propounded by vēda itself and it is called Vaidika-sāṅkhyaṁ; So Kāpila-sāṅkhyaṁ.

Vaidika-sāṅkhyaṁ alone is the title of the second chapter of the Gīta; we called it
sāṅkhya-yōga. Whenever you use the word sāṅkhyaṁ, you should ask the
question Vaidika-sāṅkhya-darśanaṁ or Kāpila-sāṅkhya-darśanaṁ; here
Śaṅkarācārya says this is vaidika-sāṅkhya-darśanaṁ. What is the difference
between Vaidika-sāṅkhyaṁ and Kāpila-sāṅkhyaṁ? Kāpila-sāṅkhyaṁ also says
Ātma is different from anātma; both of them say Ātma and anātma are different.
But the problem is in Kāpila-sāṅkhyam; Ātma is sathyam and anātma is also
sathyam and therefore Kāpila-sāṅkhyam comes under dvita-darśanaṁ whereas
Vaidika-sāṅkhyaṁ says Ātma is sathyam and anātma is mithya; therefore it comes
under advaita-darśanaṁ. This is one of the crucial differences. There are other
differences also. What is another-one. The another-one is that ātmas are many;
not only Ātma-anātma-dvaitaṁ they have; they also talk about Ātma-ātma
dvaitaṁ. Thus in this hall how many ātmas are there; as many as living beings are
there; not as many students; if there is an ant running, that ant has also got ātma;
ant-ātma is different from aunt-ātma!; therefore ātma-bahutvam; therefore
Kāpila-sāṅkhyaṁ is dvaitaṁ whereas Vaidika-sāṅkhyaṁ is advaitam. Śaṅkarācārya
talks about that. What is that: ‘imē sattva-rajas-tamāṁsi-guṇāḥ, so these three
guṇās called sattva rajas and tamas; imē means which are intimately available in
my mind; in the form of sukha-duḥkha-mōha-vr̥ tti. Sattva expresses in the form of
sukha-vr̥ tti happy state of mind ; rajas expresses in the form of disturbed state of
mind; stressed-state is the rajō-guṇa and tamō-guṇa expresses in the form of
conflict; permanent-conflict. So mōha-ātmaka-vr̥ tti-rūpaḥ therefore they are called
imē; imē means intimately available; the detains of which we will study in the next
chapter; the fourteenth chapter is going to be the analysis titled guṇa-thraya-
vibhāga-yōga. And what are they; mayā-dr̥ śyā they are experienced by me ; they
are all sākṣi-pratyakṣam; [tomorrow home-work!] śakti-pratyakṣam they are
available illumined by the sākṣi; and who am I; I am none of these three guṇās
māya-dr̥ śyā [visarga is dropped because of sandhi rules]; guṇāḥ [here also visarga
dropped and thereafter semi -colon] dr̥ śyā; whereas who am I; ahaṁ-tēbhyaḥ-
anyaḥ; I am neither the mind nor the three guṇās. Tēbhyaḥ-guṇēbhyaḥ-anyaḥ and

who am I; tad-vyāpāra-sākṣi-bhūtaḥ I am the changeless-witness of their activities;

tad means guṇa-vyāpāraḥ. sākṣi bhūtaḥ; and nityaḥ I am eternal; guṇa-vilakṣaṇaḥ;
in the fourteenth chapter, I am called guṇātītah;

nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati |

guṇebhyaśca paraṃ vetti madbhāvaṃ so:'dhigacchati || 14-19||
गुणानेतानतीत्र् त्रीन्दे ही दे हसमुद्भवान् ।

जन्ममृत्र्ुजराुःखैर्वंमुक्तोऽमृतमश्नुते ॥ १४-२०॥
guṇānētānatītya trīndēhī dēhasamudbhavān |

janmamr̥tyujarāduḥkhairvimuktō:'mr̥tamaśnutē || 14-20||
guṇātītah ahaṁ; guṇātītah means nirguṇaḥ ahaṁ. And what am I; I am Ātma; the
very word Ātma means what; āpnōti sarvaṁ, not confined to this body but I
pervade all the bodies and non-bodies also; iti cintanam, so dwelling upon this
thought pattern is called sāṅkhya-yōgaḥ; Ātma-anātma-vivēkaḥ or dr̥ k-dr̥ śya
vivēkaḥ of the Tuesday class; iti, the whole thing is within inverted commas; imē
onwards up to Ātma within inverted-commas; iti cintanam, dwelling upon this
thought-pattern is cintanam; after cintanam full stop. Connected with sāṅkhyam-
nāma; sāṅkhyam-nāma cintanam bhavati.
And the other commentators name this process as śravaṇa and mananam; the
previous one we said as nidhidhyāsanam. this process the other commentators
name it as śravaṇaṁ and mananam process or in simple language vicāraḥ; śāstra-
vicāraḥ. ēṣaḥ sāṅkhyaḥ yōgaḥ this process is called sāṅkhyaḥ yōgaḥ. After sāṅkhyō
yōgaḥ, full stop. Then tēna-paśyanti by means of śāstra-vicāra some people know
the Self; some people know the Self through meditation; some people know the
Self through vicāraḥ; so this is the second-group. And Śaṅkarācārya says ‘ātmāna
āmātmanām’ iti vartatē these two words ātmana and ātmānam you have to read

three times. Dhyānēna ātmana ātmānam paśyanti; sāṅkhyēna ātmana ātmānam

paśyanti; karma yōgēna ātmana ātmānam paśyanti; ātmana and ātmanam you
have to repeat three times; therefore Śaṅkarācārya says iti vartatē; vartatē means
you have to repeat it. Ok. This is the second-group. Now comes the third group.
We will read. Next page.
कमयर्ोगेन, कमैव र्ोगः, ईश्वरापयणबुद्ध्या अनुष्ठीर्मानं घटनरूपं र्ोगाियत्वात् र्ोगः उचर्ते गुणतः; तेनसत्त्विुद्धिज्ञानोत्पशिद्वारेण
च अपरे ॥ २४ ॥
karmayōgēna, karmaiva yōgaḥ, īśvarārpaṇabuddhyā anuṣṭhīyamānaṁ ghaṭanarūp
aṁ yōgārthatvāt yōgaḥ ucyatē guṇataḥ; tēnasattvaśuddhijñānōtpattidvārēṇa ca a
pare || 24 ||
Karmayōgēna, is in the mūlam; Śaṅkarācārya defines both words; first he defines

the word karma; so we have to very carefully note; even though the dictionary
meaning of the word karma is any action; in this context of karma-yōga, any action
will not be called karma-yōga; but it should go along with appropriate-bhāvana; so
without that bhāvana, the action will not be called yōgaḥ; therefore he says; first
he gives the vigraḥ-vākyam for Sānskrīt students; karma-dāraya-samāsaḥ; karma
ēva yōgaḥ, karma-yōgah.
Then what is the definition of karma; he says īśvarārpaṇa-buddhyā

anuṣṭhīyamānaṁ-ghaṭana-rūpaṁ; here the word ghaṭanam means any wilful
effort is called ghaṭanam; any wilful effort or exercise is called ghaṭanam;
anuṣṭhīyamānaṁ, which is performed, and why do I say wilful effort; because
there are natural involuntary activities going on which are not wilful; we are
breathing; blood is circulating; so many things happening; they do not come under
karma because they don’t have will or they don’t do anything deliberately. You do
not say mamōpatha samastha duritaya kṣaya-dvāra breathing kariṣyē; it happens.
Suppose you want to do prāṇāyāma and do sañkalpa and do prāṇāyāma there also

breathing is involved; it will become a wilful, deliberate action; then when it is done
with īśvarārpaṇa-bhāvana, Om bhūḥ; Om bhuvaḥ, that will become karma;
therefore wilful, deliberate, choice-born-effort; anuṣṭhīyamānaṁ performed. And
what is the most crucial part is īśvarārpaṇa-buddhyā; buddhi here means bhāvana;
the attitude of dedication to God;
मनर् सवायभण कमायभण संन्र्स्र्ाध्र्ात्मचेतसा ।

ननरािीर्नंमयमो भूत्वा र्ुध्र्स्व नवगतज्वरः ॥ ३-३०॥
mayi sarvāṇi karmāṇi saṁnyasyādhyātmacētasā |

nirāśīrnirmamō bhūtvā yudhyasva vigatajvaraḥ || 3-30||
र्त्करोनि र्दश्नाशस र्ज्जुहोनि ददाशस र्त् ।

र्िपस्र्शस कौन्तेर् तत्कुरुरव मदपयणम् ॥ ९-२७॥
yatkarōṣi yadaśnāsi yajjuhōṣi dadāsi yat |

yattapasyasi kauntēya tatkuruṣva madarpaṇam || 9-27||
All these come. And that is why karma-yōga is impossible without faith in God; that
is why Dayānanda Svāmiji says secular-karma-yōga does not exist; and secular-
spirituality also does not exist. I gave a talk during one Śivarātri; “Can I be spiritual
without being religious?”; because now people are promoting spirituality without
religiosity; in Vaidika-sampradāya, there is no atheistic-spirituality; Buddha’s
spirituality we don’t accept as spirituality because Buddhism talks about Self but
rejects God. We do not approve of this. Anyway I am side-tracking; let us come to
the main-track. Secular-karma-yōga does not exist; secular-spirituality also does
not exist; both karma-yōga and spirituality requires acceptance of a God; as jagat-
kāraṇam. Therefore īśvarārpaṇa buddhyā anuṣṭhīyamānaṁ ghaṭana-rūpaṁ karma
bhāvati [we have to supply karma bhāvati].
And what is yōgaḥ? Yōgārthatvāt yōgaḥ ucyatē; so here Śaṅkarācārya wants to

convey an idea; that the general definition of yōgaḥ is citta-samādhānam focus of
the mind; the general and primary-meaning of the word yōga is citta-

samādhānam, focus of the mind; and when we take this primary-meaning the
word yōgaḥ can be given to meditation only. When you take the primary-meaning,
the word yōgaḥ can be applied for only meditation only; but because in meditation
only we focus the mind. And when we go according to this definition, yōga can be
applied to meditation only, and yōga cannot be applied to karma; worldly-activities
because mind strains all over, because there are several things; karta is there
karma is there; kāraṇam is there; sampradāna is there; you need naivēdyam and
other things; therefore normally karma cannot be called as yōgaḥ because karma
is extrovertedness and yōga is focused one-pointedness. Therefore, if you strictly
see karma-yōga is oxymoron; means what; a contradiction in terms. Śaṅkarācārya
feels this contradiction; in fact, before in the 2nd chapter itself Kr̥ ṣṇā has discussed
this, that he is reminding; but still by compromise we are using the word yōgaḥ
figuratively for karma. Like in the sixth chapter a gr̥ hasthā is also called sanyāsī
figuratively; even though normally sanyāsī means what; chaturtāsrami but in 6th
chapter ślōka 3; a gr̥ hasthā also can be called sanyāsī it is said, if he renounces two
things. If you remember 6th chapter, I will be very happy.
ज्ञेर्ः स ननत्र्संन्र्ासी र्ो न द्वे नष्ट न काङ् क्षनत ।

ननद्वय न्द्वो नह महाबाहो सुखं बन्धात्प्रमुचर्ते ॥ ५-३॥
jñēyaḥ sa nityasaṁnyāsī yō na dvēṣṭi na kāṅkṣati |

nirdvandvō hi mahābāhō sukhaṁ bandhātpramucyatē || 5-3||
A gr̥ hasthā who renounces or at least dilutes rāga-dvēṣa can be figuratively called
a sanyāsī; that is called gauna-prayōgaḥ. Now Śaṅkarācārya says using the same
argument, even though karma is really not yōga, figuratively, guṇataḥ; that is said
in the bhāṣyam, means secondarily, figuratively karma can be called yōga; if the
mind remembers Īśvara all the time.
तस्मात्सवेिु कालेिु मामनुस्मर र्ुध्र् च ।

मय्र्र्पंतमनोबुद्धिमायमेवैरर्स्र्संिर्ः ॥ ८-७॥
tasmātsarvēṣu kālēṣu māmanusmara yudhya ca |

mayyarpitamanōbuddhirmāmēvaiṣyasyasaṁśayaḥ || 8-7||
[which book, I will start there ; Bhagavad Gīta, which chapter, 8th chapter, which
verse ] if we can do karma remembering Īśvara in the background, because of the
ananyāścintayanto māṃ etc., karma also can he figuratively called meditation.
Meditative-karma. Therefore yōgārthatvāt, since karma is also meant for focusing
on Īśvara; Īśvara-arādhanam yōgaḥ iti guṇatah uccyatē; it is figuratively called
yōgaḥ. After guṇataḥ full stop.
And tēna karma-yōgēna by practicing this karma-yōga also, aparē, there is a third
group of people; we have already seen dhyāna-yoga and sāṅkhya-yōga people;
now karma-yōga people aparē now the sentence is incomplete; now we have to
repeat ātmana ātmānam paśyanti; because he said it has to be repeated; he said
vartatē in the previous page it means anuvartatē; [sanskrit students note that
vartatē in the previous page last line vartatē means anuvartatē; it is to be
repeated; and how do karma-yōgis get knowledge; not immediately sattva-śuddhi
jnanōtpatti-dvāra they will get citta-śuddhi; in due course and knowledge will arise
in their mind.
Again confusion can come; karma yōgis will get citta-śuddhi and jñānam will rise.
Śaṅkarācārya never says that you have to go to a guru, śravaṇam mananam
nidhidhyāsanam, etc. he did not speak about that; that only I was about to ask
him, but he got vidēha-mukti; therefore you gain jñānam after śravaṇaṁ and
mananam and nidhidhyāsanam; therefore ideal for all nāma sankeertanam
philosophers; what is that; Ācārya himself has said; take jālra and go on singing
bhajans; after a few days sattva-śuddhi will come and after a few more days, jñāna
utpatti will come and why should we attend your blessed-classes. You are
marketing your classes. So thus Śaṅkarācārya also does not discuss this at all, we
do not know why, but thank God sub-commentators have commented on this
point. Therefore through sattva-śuddhi and jñānōtpatti dvārēṇa; others will attain
jñānam.

So with this the bhāṣyaṁ is over. Now we will reconcile, based on the other
commentators; many are there; they presents so beautifully. So the third group;
we will go in the reverse order; they divide them into three types of adhikāri-
bhēda; Uttama-adhikāri; madhyama-adhikāri; and mandha adhikāri; for mandha-
adhikāri, karma-yōga; for madhyama-adhikāri, dhyāna-yōga; and for uttama-
adhikāri, sāṅkhya-yōga is suggested. I will explain it.
So the message is like this; those people who do not have citta-śuddhi at all; they
have to practice karma-yōga. And Lord Kr̥ ṣṇa says karma-yōga will lead them to
mōkṣa. And then we have to add, that through karma-yōga, later by going through
sāṅkhya yōga and dhyāna-yōga; that we have to add; they have to combine karma-
yōga, sāṅkhya-yōga and dhyāna-yōga by going through all these three; some
people, the mandha-adhikāri have to join all the three.
Madhyama-adhikāris are those people who don’t require karma-yōga; but they
have got citta-śuddhi; therefore they can go through sāṅkhya-yōga; and through
sāṅkhya-yōga they get jñānam. But suppose their mind is not fully-qualified
because they are partially-qualified, karma-yōga is not required; but if they are not
fully-qualified they will not get jñānaṁ, through sāṅkhya-yōga and jñānam will be
obstructed-jñānam; sapratibandhaka-jñānam because of strong attachment or
strong ahaṁkāra-mamakāra. So this groups will get what sapratibandhaka-
jñānam through sāṅkhya-yōga and they should do what; follow sāṅkhya-yōga by
nidhidhyāsanam; nididhyāsana will remove what; the obstacles and convert
sapratibandhaka-jñānam into apratibandhaka-jñānam. Therefore madhyama-
adhikāris require the combination of two yōgas. What are the two; they are
sāṅkhya-yōga and dhyāna-yōga. Being madhyama-adhikāri they don’t require
karma-yōga. And since they are not being uttama-adhikāri they require
combination.
Suppose there are people who have got pūrva-janma-saṁskāra, remembering the
sixth chapter of Gīta, they have done already śravaṇaṁ and mananam; and they

have got jñānam also; but their jñānam is obstructed due to some powerful karma
and because of sapratibandhaka-jñānaṁ, they don’t get mōkṣa; they are born and
in the current janma they already have got knowledge and they require only the
removal of obstacles. This obstacle removal can happen in any way. They may not
require even formal teaching under a guru, why because already they had guru in
the pūrva janma.
तत्र तं बुद्धिसंर्ोगं लभते पौवयदेनहकम् ।

र्तते च ततो भूर्ः संशसिौ कुरुनन्दन ॥ ६-४३॥
tatra taṁ buddhisaṁyōgaṁ labhatē paurvadēhikam |

yatatē ca tatō bhūyaḥ saṁsiddhau kurunandana || 6-43||
In Aitarēyōpaniṣat, recently only in Śankarālayam we saw, Vāmadēva-ṙṣi in the

garbha-vāsa itself he got cleared of the obstacles and in garbha, garbhē nu
sannanvēṣāmavēdamahaṁ dēvānāṁ janimāni viśvā [2.5] thus for those people
dhyāna-yōga alone is enough; dhyāna-yōga means they have the knowledge in the
mind with obstacles and that obstacle goes away in due course. And they are the
people who are spiritual-prodigies who gain knowledge without even guru and
śāstram. So there are these three groups of people; first-one requires all the three;
second-one requires two and the third-one requires only one and third-one is
spiritual-prodigies. Spiritual-prodigies being prodigy they are not common but
exception. This is the answer. More in the next class.

427 Verses 13.24 and 13.25
Verse 13.24
कमयर्ोगेन, कमैव र्ोगः, ईश्वरापयणबुद्ध्या अनुष्ठीर्मानं घटनरूपं र्ोगाियत्वात् र्ोगः उचर्ते गुणतः; तेनसत्त्विुद्धिज्ञानोत्पशिद्वा
रेण च अपरे ॥ २४ ॥
karmayōgēna, karmaiva yōgaḥ, īśvarārpaṇabuddhyā anuṣṭhīyamānaṁ

ghaṭanarūpaṁ yōgārthatvāt yōgaḥ ucyatē guṇataḥ; tēna
sattvaśuddhijñānōtpattidvārēṇa ca aparē || 24 ||
In the last class we saw the bhāṣyaṁ of the 24th ślōka and also the observations of
some other commentators to resolve the possible confusion that can come out of
this ślōka. I would like to consolidate the message and then continue. When we
study the 24th verse superficially, taking the literal-meaning of the ślōka, it appears
that Lord Kr̥ ṣṇa gives several methods for gaining Ātma-jñānam. But this idea is
not acceptable because through śruti yukti and anubhava, we have already seen
that jñānam can be attained by only one method; jñānam ēka-sādhanā-sādhyam
and that is by using vēdāntic-pramāṇam. When jñānam is ēka-sādhana-sādhyam
how can Lord Kr̥ ṣṇa present jñānam as though anēka-sādhana-sādhyam. And
since that is not possible, we don’t accept the superficial and literal meaning of this
ślōka, and we give a revised interpretation. According to this revised approach also
jñānam can be attained by different methods. But the presentation of ours is in
such a manner, that it will not contradict ēka-sādhana-sādhyatvam. And what is
the revised approach and different method?
According to one method, jñānam can be attained by sequentially-combining-

three-yōgas. By sequentially combining three yōgas, Jñānam can be attained;
yōga-thraya-karma-samuccayah. This is one option.

Second-option is jñānam can be attained by the sequential-combination of two

yōgas; yōga-dvaya-karma-samucchaya; sequential is very important. Sequential-
combination of two yōgas.
And the third-option is that jñānam can be attained through one yōga.
Combination of three yōgas; combination of two yōgas [do not say combination of
one yōga, there is no combination in one yōga] and in the end practice of one
yōga. These are the three options that we gave.
And thereafter we pointed out of these methods or options, we can choose anyone
but choice will not depend upon our will but the choice will depend upon our
preparedness. Our level of preparedness or adhikāri-bhēda will determine which
one should be chosen.
And based on that we divided adhikāris into three; mandha-junior, madhyama-

intermediary and uttama-the-senior. And mandha-adhikāri must do what; yōga-
thraya-karma-samuccaya; madhyama-adhikāri should do yōga-dvaya-krama-
samuccayah; and uttama-adhikāri should practice ēka-yōgaḥ only. This is adhikāri-
based-choice of one of the three methods to gain jñānam.
And clarifying that further; mandha-adhikāri must join; combined-three-yōgas

means, he should start with karma-yōga mentioned in the 24th verse of this
chapter and then he should graduate to sāṅkhya-yōga mentioned in 24th verse by
sāṅkhya-yōga we mean śravaṇaṁ and mananam; and then he should go to
dhyāna-yōgaḥ referring to nidhidhyāsanam. Thus karma-yōga, sāṅkhya-yōga and
dhyāna-yōga is the method prescribed for mandha-adhikāri; he should go through
all of them; not-simultaneously but-sequentially; this is the story of mandha-
adhikāri. This is not relevant for us because we are not mandha-adhikāri; I
suppose. [one small nappāśai - wishful thinking].
Then madhyama-adhikāri will have to do yōga-dvaya-samuccaya because he is a

madhyama-adhikāri he need not go through which yōga; karma-yōga; he has to

follow sāṅkhya-yōga consisting of śravaṇaṁ and mananam [do not forget too
quickly] and dhyāna-yōga consisting of nidhidhyāsanam. This is meant for
madhyama-adhikāri. This is clear I suppose.
Uttama-adhikāri has to follow ēka-yōgaḥ only. Now the question is what is the ēka-
yōga to be practiced by uttama-adhikāri. It will depend upon the type of uttama-
adhikāri we are talking about. We are going to talk about two types of uttama-
adhikāris. The type of uttama- adhikāri will decide ēka-yōga. One type which I have
talked about in my mūlam-Gīta-class: uttama-adhikāri is one who has got sādhana-
catuṣṭaya-saṁpatti in abundance. [not for medicine, but in abundance].
And when that uttama-adhikāri has got those qualifications in abundant measure;
he requires only sāṅkhya-yōga; śravaṇaṁ and mananam itself will give him
jñānam and jñāna-niṣṭa; also like our Kēnōpaniṣat student;
नाहं मन्र्े सुवेदेनत नो न वेदेनत वेद च । र्ो नस्तद्वे द तद्वे द नो न वेदेनत वेद च ॥ २.२ ॥

vēda ca || 2.2 ||
That qualified-student neither required karma-yōga-before; nor does he require

nidhidhyāsanam-later; śravaṇaṁ and mananam-mātrēṇa or even śravaṇa-
mātrēṇa; Śaṅkarācārya refers to him in Brahma sūtra. And Surēśvarācārya refers
to him in Naiṣkarmya-siddhi, second chapter beginning itself. Therefore uttama-
adhikāri with full-fledged-qualification requires sāṅkhya-yōga only.
Then there is another type of uttama-adhikāri, I referred to in the last class, which
is still rarer. A spiritual-prodigy who has already gained knowledge in pūrva janma
itself. But even though he got knowledge, he could not completely derive the
benefit of knowledge; because of some obstacle which we call as
sapradhibandaka-jñānam.

And as long as jñānam is sapradhibandakam/obstructed he is as good as ajñāni. I

gave the example in the mūlam class; suppose there is a dark room; and in that
dark room there is a lamp also; bulb is there; and switch is also there; electrical
connections are also appropriate and power also [power also, very important] is
there. And I switch on the light, naturally the lamp should burn; and what should
be the benefit?; the darkness in the room should go. But surprisingly I find the
darkness does not go. Why? The job of light is what; removal of darkness. I have
switched on the light; light is burning but the darkness does not go; and then I
took the torch and went and saw I discovered [this is a story] that the bulb has
been covered by a thick black cloth. And now what should I do to remove the
darkness? I don’t have to bring a lamp; I don’t have to switch on; I don’t have to
do anything because already lamp is burning; the benefit is not derived only
because of pratibandha; when the pratibandha is gone, you get the benefit.
Similarly sapratibhandaka-jñāni of pūrva-janma has got fully burning light inside.

But there is some obstacle or the other often it is adṙṣṭa-pratibandhaḥ. And this is
discussed in Brahma-sūtra also in an exclusive-sūtra; for the sapratibhandaka-

jnani the benefit in the next janma. [Brahmasūtra 3.4.51].
ॐ ऐनहकमप्रस्तुतप्रनतबन्धे तद्दियनात् ॐ ॥ ३.४.५१॥
ōm̐ aihikamaprastutapratibandhē taddarśanāt ōm̐ || 3.4.51||
There Vyasācārya and Śaṅkarācārya gives this explanation; this example of

Vāmadēva. That is the typical example given for the sapratibandaka-jñānavān who
has brought forward the jñānam in this janma; why he is born again even though
jñānam is there, he is born again because jñāna-phalam of sañcita-karma-nāśa has
not taken place; why, remember black-cloth. Therefore the benefit has not been
derived; therefore he came to garbha-vāsa and whatever was the pratibanda, it
got released and in garbha itself; Śaṅkarācārya says there is no scope for
śravaṇam; [in garbha where and how to listen?, even the parents are ajñānis].

Therefore there is no scope for śravaṇam; no scope for mananam, no scope for
karma-yōga, nothing; in garbha the pratibanda went away; the knowledge got
released. For that person, the knowledge remains in the mind or some event/s
triggers and without guru he gets knowledge. Whoever gets knowledge without
guru will come under sapradibandaka jñānavān. And Jñānam came, how, from a
guru only but not in this janma; from a guru the knowledge came in the previous
janma. This person is the second-type of rarest uttama-adhikāri; whoever gets
jñānam without guru or śāstra, they will all come under the rarest-uttama-
adhikāri. And for them what is the only yōga; dhyāna-yōga is the only one
required.
Therefore, what are the three options; yōga-thraya-samuccayaḥ; yōga-dvaya-

samuccayaḥ or ēka-yōga-anuṣṭānam. Of these three we can choose any one; not
according to our will; but according to our level of spiritual-evolution. If we take
this stand we are not contradicting ēka-sādhana-sādhyatvam; because finally
everyone has to go through what; jñānam through śāstra-vicāra either in this
janma or in the previous janma.
Then last point I said Śaṅkarācārya also hints at that in the bhāṣyaṁ. Where do
you get the hint? In the bhāṣyaṁ beginning he said; dhyānaṁ nāma śabdādibhyō
viṣayēbhyaḥ śrōtrādīni karaṇāni manasi upasaṁhr̥ tya, manaśca pratyak-cētayitāri,
ēkāgratayā yat cintanaṁ; dhyānam is withdrawing the mind and sense-organs
from the external world and thinking of the inner-Self. So if a meditator should
think of the inner-Self, what should we presuppose; you can think of something
you know. Therefore when we talk about a person meditating on the Self, it means
he already knows the Self; that means he had already gone through śravaṇaṁ and
mananam; either in this-janma or in the previous-janma; otherwise how can I think
of the inner-Self. Therefore pratyak-cētayitāri cintanaṁ is the clue to indicate
śravaṇaṁ and mananam have already taken place in this or previous janma. This is
the revised interpretation.

The anvaya is: kēcit ātmani ātmana ātmānam dhyānēnā paśyanti. Anyē sāṅkhyēna
yōgēna [paśyanti ]. Aparē karma-yōgēna cā [paśyanti ].
Verse 13.25
अन्र्े त्वेवमजानन्तः श्रुत्वान्र्ेभ्र् उपासते ।

तेऽनप चानततरन्त्र्ेव मृत्र्ुं श्रुनतपरार्णाः ॥ गीता १३-२५ ॥
anyē tvēvamajānantaḥ śrutvānyēbhya upāsatē |

tē:'pi cātitarantyēva mr̥tyuṁ śrutiparāyaṇāḥ || Gītā 13-25 ||
So here Lord Kr̥ ṣṇā talks about the fourth method of gaining knowledge. And the
commentators point out mandhatara-adhikāriṇaḥ. Uttama, madhyama, mandha
are the three group of seekers. So he talks of mandatara adhikāriṇaḥ. And this is
an important message. And here what Lord Kr̥ ṣṇa says is jñānam comes through
pramāṇam. Without pramāṇa you cannot get any knowledge; just as the
knowledge of the colour can be gained through only pramāṇam; not only
pramāṇam only through relevant-pramāṇam; without the eyes you can never get
the knowledge of the colour at any time. Therefore knowledge comes through
pramāṇam is important and relevant-pramāṇam is very important. And in the case
of Ātma-jñānam, the relevant pramāṇam is śabda-pramāṇam; spoken or written
communication. We emphasize the spoken-communication; I highlighted the
importance of guru. Śabda should not be translated as sound; śabda means words
or language. And that is why in Vicāra-Sāgara class, we said ātma-jñānam comes
under what pratyakṣam; aindriya-pratyakṣam or śabda-pratyakṣam or śāstra-
pratyakṣam; better you remember; Śābda-pratyakṣam; only through language. In
this context śabda means knowledge. And that śabda-pramāṇam, the original
śabda-pramāṇam is vēda or vēdānta. Because vēdānta or upaniṣat is the original
śabda-pramāṇam. Then the ācāryas discuss should we necessarily study the

upaniṣat only to gain knowledge or we can study non-upaniṣadic-vēdāntic-text
also.

And some ācāryas claim upaniṣadic text is compulsory but widely-accepted-

conclusion is: it need not be upaniṣadic text; or non-upaniṣadic-vēdāntic-text in the
form of Bhagavad Gīta or any prakaraṇa-grandha or smr̥ ti-grandha also, but there
is one condition, it should contain the message of scriptures and scriptural
teaching. So any other smr̥ ti-text which contains the message of the upaniṣad. And
what is the message? Brahma sathyam jagan mithya ahaṁ brahmaiva na paraḥ;
jivō-jivō is enough; ahaṁ brahmaiva na paraḥ; this message any grandha gives;
that śabda-pramāṇam also give you knowledge.
Then comes the next enquiry; suppose there is no smr̥ ti-grandha but a person
studies, the same message in any other language; it need not be in Sānskrīt. In
Vicāra-Sāgara we discussed this. Bhāṣa-grandāḥ; Bhāṣa-granda means what; any
text book not written in Sānskrīt; but written in any other language is ok to gain
jñānam when it is taught by a competent guru. Original Vicāra-sāgara was written
in old Hindi; some other Hindi. Then the Ācārya, Niscaladāsa asked the question,
can Bhāṣa-grandham give knowledge? Niscaladāsa established any-blessed-
language can give knowledge.Suppose a guru teaches vēdānta, without using any
text books, but communicating the message in his own language and giving the
example known to the student; suppose a guru does not use any text book and
teaches in a language known to the student; can it give mōkṣa or not? Is it
necessary that one should study Bhagavad-Gīta only? Upaṇiṣad is only to be
studied; and many student ask me the question: Svāmiji should we know Sānskrīt
language to gain jñānam. This is one of the excuse they give for not coming to the
class. I just tell them you give any other excuse I do not mind; but don’t tell this
excuse because absolutely Sānskrīt-language is not required; if a person knows
Sānskrīt and study the originals he can enjoy the original; but we never make it
compulsory for that. Without Sānskrīt, without commentary or sub-commentary; in
India we have got even advanced vēdānta in regional languages. In Tamil we have
got fantastic works, which have got advanced-vēdānta. Similarly in Hindi.

And therefore Lord Kr̥ ṣṇa says there are some people who never study the original
scriptures; but they hear from the guru and the guru has studied the original and
he presents in a way that the students understand; even by following the sādhana
through that, a person can gain jñānam and through jñānam he gains mōkṣa; this
is very very important. Anye tvevamajānantaḥ; they don’t go through prasthāna-
thraya-mūlam or prasthāna-thraya-bhāṣyaṁ; they don’t go through all the
prakaraṇa-grandhās like Vivēkacūdāmaṇi, Naiṣkarma siddhi; none of them but
they continue consistent [I will not drop this] consistent and systematic study of
vēdāntic message or scriptures; given in any language; by the guru appropriately;
they also can get mōkṣa in which janma; here and now. For some students it is
good news. For some students, they wonder, if only we had known earlier, we
would not spent life-time studying Brahma-sūtra; it was not necessary at all;
remember language is only a tool and when you want to eat pongal [today is
Pongal] whether it is gold plate, silver plate or aluminium plate or leaf; you are not
consuming the leaf and the language is only a container and message is the
content and message liberates and not the language, the container. It is very
important message, that is given in this ślōka. We will go to the bhāṣyam.
अन्र्े तु एिु नवकपपेिु अन्र्तमेनानप एवं र्िोक्तम् आत्मानम् अजानन्तः अन्र्ेभ्र्ः आचार्ेभ्र्ः श्रुत्वा ‘इदमेव चचन्तर्त’ इनत उ
क्ताः उपासते श्रद्दधानाःसन्तः चचन्तर्न्न्त ।
anyē tu ēṣu vikalpēṣu anyatamēnāpi ēvaṁ yathōktam ātmānam ajānantaḥ

anyēbhyaḥ ācāryēbhyaḥ śrutvā ‘idamēva cintayata’ iti uktāḥ upāsatē śraddadhānāḥ
santaḥ cintayanti |
Anyē tu means the fourth-category; it means ēṣu vikalpēṣu anyatamēnāpi ēvaṁ

yathōktam ātmānam ajānantaḥ; and what do you mean by fourth-category;
yathōktam ātmānam ajānantaḥ; they don’t know the Ātma from any of the
previous yōgas; ajānantaḥ is present active participle, adjective to anyē; they don’t
go through any conventional-scripture; that is the main emphasis; they don’t
study the scriptures in the above-mentioned manner; ēṣu vikalpēṣu anyatamēna
means three options mentioned in the previous slōkās. Anyataraḥ means any one

of the three they don’t follow; so not following anyone of the above-mentioned the
three options; they don’t know Ātma through anyone of the above mentioned
three options; then what they do; anyēbhyaḥ ācāryēbhyaḥ śrutvā; remember
śravaṇaṁ we are not avoiding; here also 4th category śrutvā is there. Therefore
they listen to other acāryas; the acāryas themselves know the prasthāna-thrayam
just as Niscaladāsa has studied all these; but he has presented everything in
regional language; [Vicāra sāgaram text] anyēbhyaḥ is in the mūlam ēvaṁ is in the
mūlam it is commented as ēṣu vikalpēṣu anyatamēnāpi Ātmānam. The whole thing
is the commentary on ēvaṁ; and anyēbhyaḥ is in the mūlam; ācāryēbhyaḥ from
other acāryās; śrutvā; they listen to without keeping any scriptural book in the
hand; and what have been taught to them; ‘idamēva cintayata’ may you receive
this message and think of that; instead of caitanyam the word used may be
‘unarvu’; unarvu is a beautiful Tamil word for Consciousness and in English itself
Consciousness is there; and therefore idaṁ; idaṁ means caitanyam ātmanam
kṣētrajñam; in that regional language cintayata; yuyam; yuyam is understood, may
you all meditate upon; dr̥ k-dṙsya-vivēka; [cintayata is a verb; cintayata, cintayatām,
cintayata, cint dhātu, parasmai pati, lōt, madhyama puruṣaḥ, bahuvacanam] you
all meditate, iti uktāḥ; iti uktāḥ means in this manner they have been taught, not
for one second, consistent and systematic study; only vēdāntic scriptures are not
kept in hand, iti uktāḥ thus they have been taught [visarga is dropped]; by the
ācārya in regional language; śraddadhānāḥ they treat the guru-vākyam as vēda-
vākyam; they respect the regional language words of the guru as much as vēda-
vākyam.
That is why sometimes in at home also when somebody says something;

nowadays these thing don’t happen; when I say something and ask him to do;
then he does not do it and if I ask him: Did not I tell have you; but you never
listened’; then he retorts by saying: “are your words vēda-vākyam for me to obey?
That means what; the vēda-vakku; word is used to indicate absolute validity;
unquestioned validity; apauruṣēya-upajīvya-pramāṇa-svata-pramāṇa-śabdaḥ; it

was coming in our tradition; therefore he treats the regional-language-words as

vēda-vākyam. That is why the word śraddadhānāḥ it is svata-pramāṇam; santaḥ
upāsatē; upāsatē is in the mūlam is equal to cintayanti; so they are faraway you
have to connect them; upāsatē is equal to cintayanti; that means what; they follow
dhyāna-yōga. Naturally we may get a doubt; [if you are not getting, I will create] if
they are going to meditate on Ātma why do you categorise them as a 4th-guru;
because it is already talked about kēcit dhyānēna ātmani paśyanti then why you
call it 4th; the difference is: there dhyāna-yōga is based on scriptural study and
here dhyāna-yōga is based on guru’s word without-scripture-involvement.
That is why defining śraddhā; [it is also very interesting] in Tattva bōdha what is
the definition of śraddhā; guru vēdānta vākyēṣu śraddhā, where guru-vākyam and
vēdānta-vākyam is separated indicating what; vēdānta-vākyam is in Sānskrīt;
because vēdānta is in Sānskrīt; why vedanta is in Sānskrīt; and guru-vākyam is
separately mentioned indicating guru-vākyam may not be in Sānskrīt and original
vēdānta; it may come in even English or regional language that also is as valid as
vēdānta-vākyam provided that message is based on the upaniṣat. So, therefore
they come under 4th category. That is the difference. continuing.
तेऽनप च अनततरन्त्र्ेव अनतिामन्त्र्ेव मृत्र्ुम,् मृत्र्ुर्ुक्तं संसारम् इत्र्ेतत् । श्रुनतपरार्णाः श्रुनतः श्रवणं परम् अर्नं गमनंमो
क्षमागयप्रवृिौ परं साधनं र्ेिां ते श्रुनतपरार्णाः; केवलपरोपदे िप्रमाणाः स्वर्ं नववेकरनहताः इत्र्भभप्रार्ः ।
tē:'pi ca atitarantyēva atikrāmantyēva mr̥tyum , mr̥tyuyuktaṁ saṁsāram ityētat |

śrutiparāyaṇāḥ śrutiḥ śravaṇaṁ param ayanaṁ gamanaṁ mōkṣamārgapravr̥ttau
paraṁ sādhana ṁ yēṣāṁ tē śrutiparāyaṇāḥ; kēvalaparōpadēśapramāṇāḥ svayaṁ
vivēkarahitāḥ ityabhiprāyaḥ |
Tē api even this 4th category of people who do not know the original scriptures
who do not know Sānskrīt language at all; that is why Dayānanda Svāmiji used to
say that Tat Tvam Asi in any blessed language is called vēdānta. For us the
definition of vēdānta is any sentence or statement which reveals Brahma sathyam
jagan mithya jīva brahmaiva na paraḥ; it may be in any language of the whole

world, whether Portuguese or Spanish or some other South American Language;

many of Dayānanda Svāmiji’s students who are settled in Brazil, Argentina and all;
they all teach vēdānta in Spanish and Portuguese. Is it Vēdanta, if you ask, as long
long as the teaching is Brahma sathyam jagan mithya, it is vēdānta only and if you
ask, can they get liberation; they can also, who says; Lord Kr̥ ṣṇa in this verse. So tē
api; atitaranty ēva, in the mulam, is equal to atikrāmanty ēva, ēva is important;
they will definitely cross over; cross over what mr̥ tyum is in the mūlam is equal to
mr̥ tyuyuktaṁ saṁsāram; they will cross over saṁsāra, mr̥ tyu means saṁsāra;
whose primary component is mortality; saṁsāra’s-primary-thorn is mortality and
everybody is mortally afraid of what [see it is in the word itself]; mortality.
Therefore in vēdānta mortality means saṁsāra; either I am afraid of death in the
current-janma or I am afraid of punar-janma [we are beating our own chest for the
boon of birthlessness - ிறவோ வரம் பவண்டும்; I am either afraid of death or even
afraid of rebirth; this is called mortality; samsara. Therefore mr̥ tyu -yuktaṁ
saṁsāram upalakṣaṇam lakṣyārtha; lakṣyarthaḥ ityētat; so mr̥ tyu aditaranti means
saṁsāram atitaranti means mōkṣam prapunuvanti; they will get mōkṣa; and what
is the sādhana that they practice; śruti-parāyaṇāḥ; by holding on to the words of
their guru; so śrutiḥ; śruti-parāyaṇāḥ you have to put a dash; śrutiḥ is equal to
śravaṇaṁ; here the world śrutiḥ does not means vēdas; here śrutiḥ means
listening to the guru’s words regularly; then param ayanaṁ is equal to gamanaṁ;
ayanam is equal to gamanam and gamanam is equal to sādhanaṁ in the next line
(all these are for Sānskrīt students; sādhanam means what; the means; means for
what; mōkṣa-mārga-pravr̥ ttau means to proceed in the mōkṣa-journey; the
spiritual journey. So listening is the means to proceed in the spiritual-journey.
Whenever they have doubt they don’t go to the Prasthāna-thrayam; they ask the
guru and whatever guru says; that is absolute truth for them; they follow that; and
guru is also honest to his disciple; he gives reply not based on his intellect but
based on the śāstra extracted by his intellect. Therefore paraṁ ayanam mōkṣa
mārga- pravr̥ ttau; [pravr̥ ttau, viṣaya sapthami] pravr̥ ttau paraṁ sādhanaṁ; and all
those innocent people are believers in the guru; they are called śruti-parāyaṇāḥ.

They cannot verify whether the guru is going according to the śāstram or not; why,
because they have no method; because their trust is absolute; that means guru’s
responsibility becomes higher; because he can lead the person or he can also
mislead. Therefore only if the śiṣyā is misled the pāpam goes to the guru; not the
śiṣyā; therefore yadyad ācarati sṙeṣtāḥ, tat tat ēva ethārē janāḥ; sa yat pramāṇam
kurute, lōkastad anuvartatē; therefore all the spiritual guides must be doubly-
responsible because the others are innocent; they cannot verify what is taught to
them by the guru; because the students are having absolute faith on the guru.
Therefore guru’s responsibility becomes very very high; śrutiparāyaṇāḥ is equally
important; is equal to kēvala-parōpadēśa-pramāṇāḥ for them the pramāṇam is
only the words of the guru; guru and guru’s teaching alone; why do they
desperately hold on to the guru; svayaṁ vivēka-rahitāḥ because they can never
check whether the guru is leading or misleading. And that is how several andha
parampara also comes; many people giving many interpretations; then sahana
bhavatu; in Bengal, vā and bha abēdaḥ; [you might have heard, Benkataraman,
bandaring in the bharandah!] sahana vavatu; they said sahana bhabatu; and
sahana, they looked into some dictionary; sahana means tolerance; tolerance is a
very big value; what is the meaning of the śānti-pāda; sahana, tolerance; bavatu let
it be there. Therefore may there be tolerance. Therefore śiṣya requires tolerance to
come under such a guru. Remember the śānti pāda has no connection with sahana
सहनण or bhavatu (भवतु) ; we have seen it; it is saḥ nau avatu (सह नौ अवतु) ; may Lord
protect the guru and śiṣyā. Where is the tolerance and where is bhavatu;
somebody said; and thus we have got andha-parampara also; many irresponsible-
people spread irresponsible-messages and now that communication facility is
there; you can print books and you can put it on internet also; therefore people’s
guide should be very responsible. That is why wherever Śaṅkarācārya says
something, immediately he will give śruti pramāṇam; so svayaṁ vivēka-rahitāḥ
means the disciples do not have resources to check the original text; samskrita-
bhāṣā jñānarahitāḥ; ityabhiprāyaḥ. Then Śaṅkarācārya adds a note.

नकमु वक्तव्यम् प्रमाणं प्रनत स्वतन्त्राःनववेनकनः मृत्र्ुम् अनततरन्न्त इनत अभभप्रार्ः ॥ २५ ॥
kiṁ u vaktavyam pramāṇaṁ prati svatantrāḥ vivēkinaḥ mr̥tyum atitaranti iti

abhiprāyaḥ
Śaṅkarācārya uses this ślōka as kaimutika-nyāya; if the fourth-group itself can

attain mōkṣa and then what to talk of the other three groups who have got the
facility of the language and who can study the original and the bhāṣyaṁ and all
that they will get liberated you need not mention; it is definite only. kiṁu
vaktavyam; then what to talk of the other three groups. And who are they
pramāṇaṁ-prati-svatantrāḥ who have the facility to study the original; and
understand the nuances of the interpretation of the śāstras. In Taittirīyōpaniṣat
bhāṣyaṁ we saw how Śaṅkarācārya talks about the four types of derivations for
one world jñānam. Jñānam can have kartṛu-vyutpatti, kāraṇa-vyutpatti, karma-
vyutpatti and bhāva-vyutpatti; different derivations he takes and analyses each
derivation and arrives at appropriate derivation. If we can enjoy all these things
certainly liberation is possible; that does not mean that one should know that;
even without that you can get liberation; and there can be no doubt at all; that is
called pramāṇam prati svatantrāḥ; who have got tarka, mīmāṁsā, vyākaraṇa
jñānam those who have; they can definitely get from the horse’s mouth; so
pramāṇam prati svatantrāḥ. svatantrāḥ means they have the access to the
original; vivēkinaḥ mr̥ tyum atitaranti that they will cross saṁsāra iti kiṁu
vaktavyam; iti abhiprāyaḥ.
Anvayah: Ēvaṁ ajanantaḥ anyē tu anyēbhyaḥ sṙtva upāsatē. {Sānskrīt students

should note upāsatē is bahuvacanam; upa + as dhātu, ātmane pade lat,
prathamā bahuvacanam; upāsthe, upāsēthē, upāsatē iti rūpāṇi. śrutiparāyaṇāḥ tē
ca api mr̥ tyum atitaranti ēva. More in the next class.

428 Verse 13.26
Page 341 verse 25 bhāṣyam last paragraph
Verse 13.25 bashyam continued
नकमु वक्तव्यम् प्रमाणं प्रनत स्वतन्त्राः नववेनकनः मृत्र्ुम् अनततरन्न्त इनत अभभप्रार्ः ॥ २५ ॥
kimu vaktavyam pramāṇaṁ prati svatantrāḥ vivēkinaḥ mr̥tyum atitaranti iti

abhiprāyaḥ || 25 ||
In these two verses, 24th and 25th Lord Kr̥ ṣṇa talked about different means of
attainment of jñānam. Not different-means of attaining mōkṣa; for mōkṣa there is
only one means and that is jñānam. And in these two verses different methods of
gaining jñānam is talked about and this also we have to understand carefully
because according to vēdānta-siddhāntā, for jñānam also different methods are
not there; because of the general rule, a very important general rule; any jñānam
can be generated by relevant pramāṇam only; śabda jñānaṁ srōrtrēndriya-
vyapārat; sparśa-jñānaṁ tvag-indriya-vyapārat; tat tat viṣaya-jñānam tat tat
pramāṇa-vyapārāt; pramāṇa vyapārēṇa ēva jñāna utpatiiḥ and that pramāṇam
also must be relevant-pramāṇam; we have no choice with regard to pramāṇam
also. If it is śabda-jñānam, you cannot say I will use my ears for some time; but
afterwards when I am tired or bored, I have used for half an hour srōrtrēndriyam
to listen to your talk; now my ears are tired; for the next half an hour I will hear
through the eyes. This is not possible. Therefore we have no choice with regard to
the pramāṇam vyapāra [employment/application] and we have no choice with
regard to the pramāṇam also. And for Ātma-jñānam, the only pramāṇam available
is vēdānta-śabda-pramāṇam. Śabda-pratakṣam; śabda-aparōkṣaṁ brahma-
jñānam; we saw where, Vicāra-sāgaraḥ. But even though there is only one means,
here Lord Kr̥ ṣṇa presents it as various methods of gaining knowledge and we saw

how it should be understood. And various methods depend upon the level of
adhikāri; manda-adhikāri madhyama-adhikāri and uttama-adhikāri; we have seen
being important, I am reminding you.
Mandha-adhikāri will have to use three yōgas sequentially; karma-yōga, sāṅkhya-

yōga and dhyāna-yōga in the language of the 24th verse. Normally we say karma,
upāsana, jñāna-yōga; but in the 24th verse, the three yōgas are presented as
karma-yōga, sāṅkhya-yōga and dhyāna-yōga. The mandha-adhikāri should
sequentially, every word is important, use yōga-thrayam; sequentially use yōga-
trayam; yōga-thraya-krama-samucchaya;
And Madhyama-adhikāri must use yōga-dvaya-krama-samuccaya; he is exempted

from karma-yōga because he is madhyama-adhikāri. He has to practice sāṅkhya-
yōga and dhyāna-yōga.
And for uttama-adhikāri, there is ēka-yōga-anuṣṭānam; depending upon the type

of uttama-adhikāri, he has to use sāṅkhya-yōga alone, if he is fully qualified with
sādhana-catuṣṭaya-saṁpatti; sāṅkhya-yōga alone is enough;
If he is spiritual prodigy bringing the jñānam already from the pūrva-janma he

does not require even sāṅkhya-yōga, dhyāna-yōga-mātrēṇa he can get jñānam.
Thus yōga-thraya, yōga-dvaya and yōga-ēka anuṣṭānam is suggested to different

levels of the śiṣyās.
Then in the 25th verse mandha-tara adhikāri was talked about, where Lord Kr̥ ṣṇa
says he need not necessarily go through; the regular sanskrit scriptures of
Prasthāna-trayam. If the message of Prasthāna-thrayam is systematically learnt
[there is no choice with regard to the systematic-study] consistent and systematic-
study is compulsory but instead of the original scriptures, the same knowledge is
given by guru in any other language which, very important, which the student can
understand; not which the guru likes; which the śiṣyā can follow; it may be Zulu or
Svahili African language, does not matter; that teach vēdānta is upaniṣad;

whatever be the language. And what should be the message contained in that; to
be vēdānta-śāstra its should contain three basic messages; brahma sathyam;
jagan mithya; jīvaḥ or ahaṁ brahmaiva na paraḥ.
So thus the methods of gaining knowledge also were given in these two slōkās; we
have completed the bhāṣyaṁ; and I have given the anvaya also.
Now we will go to the introductory bhāṣyaṁ verse 26.
Verse 13.26 introduction
क्षेत्रज्ञेश्वरैकत्वनविर्ं ज्ञानं मोक्षसाधनम् ‘र्ज्ज्ञात्वामृतमश्नुत’े (भ. गी. १३ ।

१२) इत्र्ुक्तम्, तत् कस्मात् हेतोररनत, तिे तुप्रदियनािं श्लोकः आरभ्र्ते —
kṣētrajñēśvaraikatvaviṣayaṁ
ٌ jñٌānaṁ mōkṣasādhanām ‘yajjñātvāmr
ٌ ̥ tamaśnutē’
(bha. gī. thirteen | 12) ityuktam, tat kasmāt hētōriti, taddhētupradarśanārthaṁ
ślōkaḥ ārabhyatē —
A very important ślōka and important bhāṣyaṁ. First he makes the statement
kṣētrajña īśvara-ēkatva-viṣaya-jñٌānaṁ, the knowledge regarding the oneness of
kṣētrajña and Īśvara; kṣētrajñaḥ means jīvātma Īśvara means Paramātma; and
ēkatva viṣayam means their oneness or aikyaṁ; that jñānam is mōkṣa-sādhanām
that is the means to gain liberation and that is the o.........nly means that is taṁ
ēvaṁ vidvān amr̥ ta iha bhāvati, na anya pantāh ayanāya vidyatē; that is the only
means, ēka sādhana-sādhyaḥ mōkṣah iti uktaṁ. This is presented not by
Śaṅkarācārya but Lord Kr̥ ṣṇa himself has presented. And where did Lord Kr̥ ṣṇa
present

अनाददमत्परं ब्रह्म न सिन्नासुचर्ते ॥ १३-१2॥
jñēyaṁ yattatpravakṣyāmi yajjñātvāmr̥tamaśnutē |

anādimatparaṁ brahma na sattannāsaducyatē || 13-12||

In this Kr̥ ṣṇā has said jñānam is mōkṣa ēka-sādhanam. Iti uktaṁ. After uktaṁ full
stop.
Now he raises a question why do we insist on jñānam? Is it because we are

intellectuals and love the intellectual-enquiry; what is the reason to insist on
jñānam only for mōkṣa; why cannot you be generous-minded; inclusive type; there
are several paths to gain liberation; why cannot you enjoy a generous, inclusive
[the modern language is you should be inclusive ~ inclusive in Tamil is
அனரவனைச்சுைறது]; so why cannot you accept that there are four paths; some
people include nāda-yōga; fifth-path; some-people include cycle-yōga {that also is
included} so many yōgas they keep on adding to the already existing yōgas; why
are you insisting on jñānam? Is it your fanaticism or is there a logic for that; and
that logic is given in this ślōka. That is why I said this ślōka is extremely important.
So we are not fanatics but we are factual. So tat; this particular insistence; what
insistence, that jñānam alone gives mōkṣa; kasmāt hētōḥ what is the rationale
behind it, iti, tadd-hētu-pradarśanārthaṁ for giving the reasoning behind the
insistence of jñānam; ślōkaḥ ārabhyatē; the following very very very important
ślōka has begun. And what is that?
Verse 13.26
र्ावत्सचजार्ते नकच्चचत्सत्त्वं स्िावरजङ् गमम् ।

क्षेत्रक्षेत्रज्ञसंर्ोगािनद्वद्धि भरतियभ ॥ गीता १३-२६॥
yāvatsañjāyatē kiñcitsattvaṁ sthāvarajaṅgamam |

kṣētrakṣētrajñasaṁyōgāttadviddhi bharatarṣabha || Gītā 13-26||
First I will give you the gist of this ślōka, then we will go to the bhāṣyam. Here Lord
Kr̥ ṣṇa says the whole saṁsāra is caused because of Self-misunderstanding or Self-
misconception and if misunderstanding is the cause of saṁsāra what is the
solution for misunderstanding? A very big question?  What is the solution for
misunderstanding? Misunderstanding the word itself says you are missing the
understanding. What is misunderstanding? I have missed understanding; if you

have missed-understanding, what should you do? Understand; by standing {or

sitting, you do not get up and stand} - under a guru. . Therefore,
misunderstanding is the problem; and for misunderstanding there is only one
solution; that is understanding. Misunderstanding cannot go away by any other
method. Understanding is called jñānam. And what do you mean Self-
misunderstanding. Instead of claiming myself to be Ātma, I am claiming myself to
be anātma. This is the only issue. Instead of claiming myself as the Ātma, I am
claiming myself as the anātmā. remembering the third chapter 27th ślōka;


And Ātma is called kṣētrajña; and anātma is called kṣētraṁ; instead of claiming I
am kṣētrajña, I claim myself to be kṣētraṁ. This kṣētrajña-kṣētra mixing-up is the
problem. Instead of using the word Ātma-anātma-confusion Lord Kr̥ ṣṇa uses the
word kṣētra-kṣētrajña confusion and Lord Kr̥ ṣṇa uses the word saṁyōgaḥ.
Saṁyōgaḥ means mixing up; messing up the kṣētrajña and kṣētra; that is you
transfer attributes of kṣētrajña to kṣētra; and you misunderstand kṣētra as
sentient; kṣētraṁ does not have sentiency of its own; kṣētrajña has got caitanyam
that you transfer to kṣētraṁ. So chaitanya-transference from kṣētrajña to kṣētraṁ
and mortality and limitation which belong to kṣētraṁ. I wrongly transfer to
kṣētrajñaḥ. This mixing-up and attribute-transference is called kṣētra-kṣētrajña
saṁyōgaḥ; otherwise it is technically called Ātma-anātma-itarētara-adhyāsaḥ. This
alone is called adhyāsaḥ; that is why in his introduction to Brahmasūtra,
Śaṅkarācārya started with the famous adhyāsa-bhāṣyaṁ; adhyāsa-bhāṣyaṁ is
diagnosing the problem. As long as we have not diagnosed the problem, we will
think there are several solutions; once you diagnose the problem as adhyāsaḥ; you
will know that adhyāsa does not have several solutions, because adhyāsa is born
out of misunderstanding or ignorance; how many solution can be there; sorting

out and understanding ātma as ātma and understanding anātmā as anātmā;

accept the mortality of the body; claim the immortality of yourself. What is
vēdānta? I have to claim immortality of myself and learn to accept the mortality of
the body; without complaining. Mortality includes 3 Ds; the Degeneration, Disease
and Death. So acceptance of three Ds, which you will get 3-D vision, When you are
young, 2D experience only and when you are old you experience 3D saṁsāra
degeneration disease and death; as we grow old; intimate, intense aparōkṣa
anubhava of what; 3D of the body. We have to learn to accept that fact. And while
accepting that learn to claim the svarūpam; that is the only solution or remedy;
therefore what is the problem? Kṣētra-kṣētrajña-saṁyōgaḥ; what is the solution
kṣētra-kṣētrajña-viyōgaḥ; viyōgaḥ means sorting out and that is called jñānam.
This is the essence of this ślōka. Śaṅkarācārya’s adhyāsa-bhāṣyaṁ is based on this
ślōka only. In the first paragraph Śaṅkarācārya gives the simple commentary on
this ślōka. From the second paragraph he explains adhyāsaḥ. We will read. Page
342.
र्ावत् र्त् नकच्चचत् सचजार्ते समुत्पद्यते सत्त्वं वस्तु; नकम् अनविेिेण? नेत्र्ाह —
स्िावरजङ् गमं स्िावरं जङ् गमं च क्षेत्रक्षेत्रज्ञसंर्ोगात् तत् जार्तेइत्र्ेवं नवद्धि जानीनह भरतियभ ॥
yāvat yat kiñcit sañjāyatē samutpadyatē sattvaṁ vastu; kim aviśēṣēṇa? nētyāha -
sthāvarajaṅgamaṁ sthāvaraṁ jaṅgamaṁ ca kṣētrakṣētrajñasaṁyōgāt tat jāyatēit
yēvaṁ viddhi jānīhi bharatarṣabha ||
yāvat kiñcit is in the mūlam; is equal to yat kiñcit; yat kiñcit means any one; any
product, which is the part of this universe; sañjāyatē is in the mūlam is equal to
samutpadyatē; arises, originates; satvam is in the mūlam is equal to vastu; any
entity; satvam means not sattva guṇa here; sattvam means any entity or any living
being; sattvam is equal to vastu; then Śaṅkarācārya himself asks a question; it is in
parenthesis; kim aviśēṣēṇa? are all the products uniform, like cloning; viśēṣa
means distinct; aviśēṣa means non-distinct; non-distinct means uniform; is
everything in the creation is uniform? He asks the question; āha; for that Lord

Kr̥ ṣṇa himself gives the answer; it is not uniform; it is of diverse-varieties.

sthāvarajaṅgamaṁ; so the created beings involve sthāvaraṁ means varieties of
plants which do not move from place to place [thank God!] and jaṅgamaṁ
varieties of living-beings which are walking, flying, swimming; aquatic creatures;
air born birds of course others on the earth; so viśēṣēṇa ityarthaḥ; not viśēṣēṇa;
viśēṣēṇa jāyatē; it means there is multiplicity, diversity; plurality and variety is
there and even though the beings are diverse, the cause is only one. And what is
that one? Karma. Why are you born? Because of your karma. Why am I born? It is
because of my karma; why is tree is born? It is tree’s karma. Therefore, we have
got only one answer that karma is responsible for the origination and if you trace
the cause of karma; karma is because of kāma; kāma is because of finitude;
apūrṇata; apūrṇata is because of ahaṁkāra; ahaṁkāra is because adhyāsa. Can
you understand the route? Karma is because of kāma; kāma means what; [both
English comma also you can take, means I never put a stop up] kāma, then I want
this kāma kāma kāma therefore kāma in Sānskrīt; because of endless desire; kāma
means desire; which is because of apūrṇatvam; because I don’t find myself
adequate or complete with what I have. Apūrṇatvam is because of ahaṁkāra or
individuality; individuality is because of adhyāsaḥ. In Yōga-sūtra, avidyā asmita,
rāga-dvēṣa, abhinivēśa, pañca-klēśās they talk about; the first one is avidyā; in
yōga sūtra, avidyā means adhyāsaḥ only. Ātmani anātma-buddhiḥ avidyā which
leads to asmita; asmita means ahaṁkāra. Therefore because of dēha-abhimāna or
adhyāsa ahaṁkāra comes; initially ahaṁkāra one apūrṇa ahaṁkāra; later
mamakāra comes, not only I feel apūrṇa; the limitation of the family members
becomes my need; when the grandchild in California wants admission it is not the
grandchild’s want; ten thousand miles away the grandmother when she does
namaskāram to Svāmiji she does not ask for her mōkṣa; she says ‘Svāmiji let my
grandchild get admission’ in school; that means one apūrṇatvam gets extended by
others’ apūrṇatvam. All these are known to you.

In Naiṣkarmya-Siddhi introduction, Surēśvarācārya has given a fantastic

paragraph. Those of you who have studied the introduction to Naiṣkarmya Siddhi
and those by chance remember [which is too much to expect; at least you can
refer to your notes], Surēśvarācārya gave a brilliant introduction where he started
from ignorance, adhyāsa, ahaṁkāra, rāga-dvēṣa, dharma, adharma, punya-pāpa,
janma. Therefore what is root cause of saṁsāra is adhyāsa alone. Therefore
kṣētra-kṣētrajña-samyōga; even though superficially the cause is karma; basically
the cause is adhyāsa alone. Even though adhyāsa itself is caused by avidyā,
because of ignorance alone there is misunderstanding; generally we talk about
adhyāsa more because avidyā by itself does not create any problem. That is why in
English there is a saying ignorance is bliss. And we say I was blissfully-ignorant. In
fact very many medical issues once upon a time you were ignorant of. Therefore in
fact we were very fine and very happy; now because of awareness; the google
gives all information; for one boil somewhere you press the google you will find
3472 diseases because of one boil; all are there; after reading, because google is
available in cell phone itself; now what is the problem?; anything, we are anxious.
What I want to say is half-knowledge is dangerous; total-ignorance is a blessing;
avidyā becomes an issue only when adhyāsa joins it. During suṣupti-avasthā, no
saṁsāra why, because adhyāsa-rahita-avidyā; after maraṇam, no saṁsāra because
why, adhyāsa-rahita-avidyā; during praḷayam, no saṁsāra why because adhyāsa-
rahita-avidyā. [Can you understand the Sānskrīt words. Don’t say Svāmiji I was
blissfully ignorant of the word adhyāsa]’ adhyāsa-rahita-avidya is ignorance
without misconception is not a problem. Adhyasa joins misconception, there is
problem. Adhyasa is absent, no problem. The anvāya is vyatirēkābyām, adhyāsa
alone is the culprit. And therefore in Brahmasūtra adhyāsa is discussed; here also
Lord Kr̥ ṣṇa discusses adhyāsa. Therefore, he says kṣētra-kṣētrajña-samyōgāt Ātma
anātma-itarētara-adhyāsa; which expresses in the form of ahaṁkāra, mamakāra,
rāga, dvēṣa; karma, puṇya pāpa, phalam etc. saṁyōgāt tad jāyatē iti ēvaṁ viddhi;
may you understand. Viddhi is in the mūlam is equal to jānīhi hēy bharatarṣabha.

From this what is the corollary; that will be said in the end of the ślōka; adhyāsa is
the only problem; whose problem; for the entire jīvarāśis; it is not for Hindus only;
even Christians if he wants liberation; these jñāna-sthānam will not help no other
solution whatever religion you belong to. Vēdantic message is you can use the
religion for jñāna-yōgyata prāpti alone; you may be a vaiṣṇava, Viṣṇu bhakti let it
give what; not mōkṣa but jñāna-yōgyata; Śivā-bhakti, jñāna-yōgyata; you may
belong to any religion; or you may be a nāstika; or you may belong to any sub-sect
of Hinduism; you use your religious practices for jñāna-yōgyatā-prāpti; thereafter
everyone without exception, according Lord Kr̥ ṣṇa should get Self-knowledge and
what self knowledge; I am nitya-mukta-pūrṇa-Ātma. This jñānam you should get
why because misunderstanding is the problem; therefore understanding alone is
the solution. And this is directly said by vēdas; tamēvaṁ vidvān amṙta iha bhavati
na anyaḥ pantaḥ; there are no other cause; vēda itself says; then how can you talk
about several paths. Therefore it is very important ślōka. Viddi is equal to jānīhi, hē
bharatarsabha.
Lord Kr̥ ṣṇa has not used the word adhyāsa. Lord Kr̥ ṣṇa uses the word saṁyōgaḥ.
And dictionary meaning of saṁyōga is uniting, joining etc. viyōga means
separation and saṁyōga means union or uniting; and the question will be when
the word saṁyōga means only uniting how can Śaṅkarācārya translate it as
adhyāsa. Is it not Śaṅkarācārya’s mischief. Lord Kr̥ ṣṇa does not use the word
adhyāsa. Is it not adhyāsa is Śaṅkarācārya’s philosophy?
Now Śaṅkarācārya in the following portion says the word saṁyōga can be only
adhyāsa no other actual saṁyōga is never possible. Saṁyōga can be
misunderstanding; what is the reason, I will give you the gist. Ātma being asaṅgaḥ
like ākāśa; it can never join anything. Can ākāśa join anything? Suppose you take
your hand; and hold the ākāśa in your hand. You have got a house in Ranganathan
street you have a house of 300 sq. Ft. You want some extra space. Why cannot you
go somewhere-else where plenty of space is there; hold the space and pull the
space and dump it your room; why cannot you do that? There is no method by

which you can hold-pull ākāśa; ākāśasya asaṅgavat saṁyōgaḥ api na sambavati;
viyōgaḥ api na saṁbavati; therefore the primary meaning of the word saṁyōga
cannot be applied for someone which is asaṅga-padārthaḥ. Asaṅga padārthe
saṁyōgaḥ na saṁbhavati. And when it is not possible for ākaśa itself, asangōḥ -
ayaṁ puruṣaḥ; the ātma. And therefore physical union is not possible; physical
separation is also not possible. Therefore the word samyōgaḥ cannot be given the
primary meaning.
मानान्तरनवरोधे तु मु्र्ाियस्र् पररग्रहे ।

मु्र्ािेनानवनाभूते प्रतीनतलयक्षणोचर्ते ॥ ४७॥
mānāntaravirōdhē tu mukhyārthasya parigrahē |

mukhyārthēnāvinābhūtē pratītirlakṣaṇōcyatē || vākya vr̥tti ślōka 47 ||
When primary-meaning cannot be given the śāstra uses that expression, you have
to go in for a secondary-meaning; mistaking one for the other is figuratively called
joining with the other. When I mistake the body as myself, it is figuratively called I
have joined the body by taking myself as the body. How; by taking myself as the
body. Therefore Śaṅkarācārya says no other saṁyōga is possible; other than
misunderstanding; like what is the example, crystal and red colour. When crystal
and red flower are kept nearby in proximity the redness of the flower joins the
crystal. I am deliberately using the word ‘joining the crystal’ and the crystal has
been made red; why, because redness is joined the crystal; not only the crystal has
taken the red colour; I experience what type of crystal; red-crystal; therefore what
is the experience; the colour of flower {redness} has joined the crystal in my
experience. But even though the experientially the colour has joined, I know
crystal is asaṅgaḥ; crystal cannot take any colour; and therefore since crystal
cannot actually take any colour; if I see the colour joining; that joining is only in the
form of a mistake; that I mistake, the redness as belonging to the crystal. And
therefore colour-saṁyōgaḥ, rakta-varṇa spadika saṁyōgaḥ is called adhyāsa.
Similarly ātmanaḥ kartṙtva-saṁyōgaḥ, bhōktṙtva-saṁyōgaḥ; jñātṙtva-saṁyōgaḥ;
all these additions of I am karta I am bhōktā etc. is the joining of the attributes of

anātma including the limitation which cannot actually happen; therefore it has
happened how; seemingly it has happened; therefore it is called adhyāsaḥ. adhi
adhyasi, intimately,. So intimately it is thrown wrongly; what is thrown; the
attributes are thrown; and that is what Śaṅkarācārya is going to tell now. Look at
this.
कः पुनः अर्ं क्षेत्रक्षेत्रज्ञर्ोः संर्ोगः अभभप्रेतः? न तावत् रज्ज्वेव घटस्र् अवर्वसंश्लेिद्वारकः सम्बन्धनविेिः संर्ोगः क्षेत्रेण क्षेत्र
ज्ञस्र् सम्भवनत,आकािवत् ननरवर्वत्वात् । नानप समवार्लक्षणः तन्तुपटर्ोररव क्षेत्रक्षेत्रज्ञर्ोः इतरेतरकार्यकारणभावानभ्र्ुपग
मात् इनत,
kaḥ punaḥ ayaṁ kṣētra kṣētrajٌayōḥ saṁyōgaḥ abhiprētaḥ? na tāvat rajjvēva

ghaṭasya avayava saṁślēṣa dvārakaḥ saṁbandaḥ viśēṣaḥ saṁyōgaḥ kṣētrēṇa
kṣētrajٌasya sambhavati, ākāśavat niravayavatvāt | nāpi samavāyalakṣaṇaḥ
tantupaṭayōriva kṣētrakṣētrajٌayōḥ itarētara kāryakāraṇa bhāvāna bhyupagamāt iti,
Now Śaṅkarācārya rises a question; Lord Kr̥ ṣṇa ia talking about kṣētra-kṣētrajña-
saṁyōgaḥ; matter-Consciousness-saṁyōgaḥ. Never forget kṣētraṁ means
material-body-mind-complex; kṣētrajña means pure-Consciousness. What is the
combination between matter and Consciousness? Saṁyōgaḥ abhiprētaḥ is
intended by Lord Kr̥ ṣṇa; because when he uses the word saṁyōgaḥ, in his mind
some kind of connection Lord Kr̥ ṣṇa is keeping. What is the intention? abhiprētaḥ?
And all the conventional connections are ruled out. Therefore he is ruling out
conventional-connection in Tarka-śāstra one is called saṁyōga-saṁbandaḥ and
the other is called samavāya-saṁbandaḥ; saṁyōga-saṁbanda is temporary
connection; like tying two things with a rope. So anitya-saṁbandaḥ-saṁyōgaḥ like
the cloth in the body; it is connected when we wear the cloth and the connection
ends when you separate. And the second-type of saṁbanda is called samavāya-
saṁbandaḥ which is called nitya-saṁbandaḥ which is always together and in
Tarka-śāstra they talk about nitya-saṁbandaḥ between a few things; like kāraṇam
and kāryam; upādāna-kāraṇam and kāryam; like pot and clay; gold and ornament;
material-cause and product it is called kāraṇa-kārya; that saṁbandaḥ is
inseparable; as long as pot is there, the clay will be there. Similarly dravya-gunayō,

a substance and its attribute is called samavāya-saṁbandaḥ; kārya-kāraṇayōḥ,

dravya-gunayoḥ-saṁbandaḥ substance and property; dravya-karmaṇōḥ-
saṁbandaḥ; a substance and its function; therefore me and my talk will have to
always go together; I cannot send the talk alone to the class; to give the talk I have
to come.
Similarly dravya-jātyōḥ; a substance and its generality; sāmānyaṁ; man and

manhood; animal and animalhood, that cannot be separated. Like that in Tarka
śāstra dravya-dravya, dravya-guṇa; dravya-karma, dravya-sāmānya and finally
dravya-viśēṣa. Viseṣa means a special property during praḷayaṁ. That we need not
go into. Thus all saṁbandha, Tarka śāstra classifies into anitya-saṁyōga-
saṁbandaḥ and nitya-samavāya-saṁbandaḥ; between kṣētra and kṣētrajña both
are not possible. Look at this. na tāvat, means firstly, to consider first, rajjvēva
ghaṭasya saṁbandaḥ viśēṣaḥ saṁyōgaḥ asti; can you understand? rajju means
rope; gata means pot. So in those days when they used the pot to draw water from
the well, you have to tie the rope to the pot; so rajju and gata gets samyōgaḥ; not
all over; a particular part of the rope gets connected with a particular part of the
pot; there a neck in the pot; there is a noose on the rope; that portion alone
avayava-avayava-saṁyōgaḥ; always saṁyōga-saṁbandaḥ is only avayava-avayava-
saṁyōgaḥ; when two people shake hands, it is only avayava-avayava and hand-
hand-saṁbandaḥ; if they kiss each other mouth and mouth; any kind of saṁyōga
means avayava-dvaya-saṁbandhaḥ, saṁyōgaḥ; that is said here. Avayava
saṁślēṣa dvārakaḥ, by means of connection between a part of one object and the
part of another object; anitya-saṁyōga-saṁbandaḥ bhavati; iva means yathā; so
just as there is avayava-dvāra-saṁbandaḥ between rope and pot; iva like that,
kṣētrēṇa kṣētrajñٌāsya na sambavati. Like that kṣētra and kṣētrajña cannot have
saṁyōga-saṁbandaḥ. Why? ākāāavat. Just as ākāśa does not have a part;
therefore you cannot take a rope and tie one part of ākāśa rope as avayava; but
ākāśa does not have avayava; samyōga-saṁbandaḥ require avayava on the part of
rope; rope also should be sāvayavam and pot also should be sāvayavam; therefore

what is the law; sāvayava-dravya-dvayayōḥ madhyē, saṁyōga-saṁbandaḥ. Can

you understand this Sānskrīt expression; sāvayava [both should have limbs or
parts] dravya-dvayayōḥ two such dravyam can have saṁyōga-saṁbandaḥ, even if
one dravyam does not have part, you cannot have saṁyōga; just as you cannot
carry space in a pot; or you cannot tie part of space and drag also; you will drag
the rope and not the space. Therefore he says ākāśavat; like the space
niravayavatvāt kṣētrajñasya, kṣētrajña, the caitanyam is part-less.
Ok; then why cannot we consider samavāya-saṁbandaḥ; there is no English

translation for that; what is samavāya; samavāya; you can explain it as permanent
non-separable relationship. Like what example; tantupaṭayōriva; what is tantu;
tantu means fibre, thread etc. and paṭa means cloth, like thread and cloth; there is
no nitya-saṁbanda also, iva, between kṣētra-kṣētrajñayōḥ; itara itara kāryakāraṇa
bhāvāna anabhyupagamāt; because we do not accept cause-effect relationship
between kṣētra and kṣētrajña. So itarētara means mutual; kārya-kāraṇa means
cause-effect; bhāva means relationship; anabyugamāt means we don’t accept
therefore you cannot talk about samavāya-saṁbandaḥ. But this can lead to a
question. Śaṅkarācārya does not raise this question and answer also, thinking that
we are sufficiently senior students we ourselves can raise that question and
answer. I will give you as a homework. What is that? Why cannot you talk about
kārya kāraṇa saṁbandaḥ between kṣētra and kṣētrajña? Afterall kṣētraṁ means
body the universe; and kṣētrajña is Ātma and Taittirīyōpaniṣat clearly says tasmāt
va ēkasmad ātmana ākāśa saṁbhūta; ākāśāt vāyuḥ. Therefore Ātma is kāraṇam
and anātma is kāryam and therefore samavāya-saṁbandaḥ why cannot you
accept that; Śaṅkarācārya does not raise that question and answer. Therefore I am
raising that question and you have to find the answer. I will give you the answer in
the next class. You can cross-check the homework if you have time to do. Or else
leave it till the next class.

429 Verse 13.26
Page 342 Bhāṣyam 2nd paragraph
कः पुनः अर्ं क्षेत्रक्षेत्रज्ञर्ोः संर्ोगः अभभप्रेतः? न तावत् रज्ज्वेव घटस्र् अवर्वसंश्लेिद्वारकः सम्बन्धनविेिः संर्ोगः क्षेत्रेण क्षेत्र
ज्ञस्र् सम्भवनत,आकािवत् ननरवर्वत्वात् । नानप समवार्लक्षणः तन्तुपटर्ोररव क्षेत्रक्षेत्रज्ञर्ोः इतरेतरकार्यकारणभावानभ्र्ुपग
मात् इनत, उचर्ते
kaḥ punaḥ ayaṁ kṣētrakṣētrajñayōḥ saṁyōgaḥ abhiprētaḥ? na tāvat rajjvēva

ghaṭasya avayavasaṁślēṣadvārakaḥ sambandhaviśēṣaḥ saṁyōgaḥ kṣētrēṇa
kṣētrajñasya sambhavati, ākāśavat niravayavatvāt | nāpi samavāyalakṣaṇaḥ
tantupaṭayōriva kṣētrakṣētrajñayōḥ itarētarakāryakāraṇabhāvānabhyupagamāt iti,
ucyatē
Śaṅkarācārya comments upon the 26th verse of the thirteenth chapter in which
Lord Kr̥ ṣṇa points out that every living being is born in this creation on the basis of
kṣētra-kṣētrajña-saṁyōgaḥ; and the word saṁyōgaḥ should be understood as
saṁbandaḥ. Because of the saṁbandaḥ or association between kṣētra and

kṣētrajña alone the creation is born. And therefore the living-beings are born and
therefore if a person has to avoid janma, the only way is saṁbandaḥ must be
broken. If saṁbandaḥ is the cause of janma and then viyōga should be the cause
of janma-abhāva and therefore viyōga is the solution.
And if you have to understand the viyōga or separation we should understand

what type of saṁbandaḥ they have got; then alone we can break the saṁbandaḥ.
And therefore Śaṅkarācārya has entered into an enquiry as to what type of
saṁbandaḥ or relationship is there between kṣētra and kṣētrajña; kaḥ punaḥ
ayaṁ kṣētrakṣētrajñٌayōḥ saṁyōgaḥ. And as we saw in the last class, the popular
saṁbandaḥ or relationship is presented in Tarka śāstra in two-fold ways; saṁyōga-
saṁbandaḥ and samavāya-saṁbandaḥ and Śaṅkarācārya asks if anyone of the

two and he rules out both of them. First he ruled out saṁyōga-saṁbandaḥ which
we saw as anitya-saṁbandaḥ or temporary connection between two objects like
our body and chair; we have got connection, how long; as long as you sit in the
chair. The body and our cloth there is saṁbandaḥ or temporary connection. All
these are called anitya-saṁyōga-saṁbandhaḥ. Śaṅkarācārya said that is not
possible because saṁyōga-saṁbandaḥ is always between two things which we
have got avayavam or part. We find one part of the object and another part can
get connected like one part of our body is connected through one part of the chair;
not the whole body is connected with the whole chair; only part of the body is
connected with the chair.
Therefore part is a condition; it is a condition for saṁyōga-saṁbandaḥ. If anyone

of the object is niravayavam or partless, then saṁyōga-saṁbandaḥ is not possible.
Kṣētram is sāvayavam all right; but kṣētrajña is niravayavam. Kṣētrajña is partless
therefore kṣētra-kṣētrajñayō saṁyōga-saṁbandaḥ is not possible and he gave the
example of ākāśa. We have to remember this beautiful example.
Then what is the next possibility; samavāya saṁbandaḥ; samavāya-saṁbandaḥ is

nitya-saṁbandaḥ; and in Tarka śāstra samavāya-saṁbandaḥ is talked about in five
cases. Kāraṇā-dravyam and kārya-dravyam; samavāya saṁbandaḥ like clay and
pot; clay is kāraṇa-dravyam and pot is kārya-dravyam; dravyam means substance;
kārya-karaṇam dravyayōḥ madhyē, samavāya-saṁbandaḥ. Thereafter they talk
about substance and the properties; dravya-guṇayōḥ, dravya-karmaṇōh,
substance and action; dravya-sāmanyayōḥ, substance and its universal; man and
manness; cow and cowness; the ‘ness’ is called universal and a substance and its
universal; dravya-sāmanyayōḥ madhyē samavāya-saṁbandaḥ and dravya
viśēṣayōḥ, the substance and its special attribute, which is talked about during
praḷaya-kāla. That is a unique example. That is not relevant to us. These are the
five things.

And of these five types of samavāya-saṁbandaḥ, why cannot we take the

samavāya-saṁbandaḥ in the form of kāraṇa-kārya-dravyayōḥ because kṣētrajña is
Ātma which we can take it as kāraṇa-dravyam, and kṣētraṁ is anātma which is

kārya-dravyam and kāraṇa-kārya- dravyayōḥ madhyē samavāya-saṁbandaḥ. Of
course an aside note is kāraṇa-dravyam means upādāna-kāraṇam. Never we talk

about samavāya-saṁbandaḥ between nimitta-karaṇam and kāryam. If carpenter
and the chair have got samavāya-saṁbandaḥ, what will be the problem? Can you
guess? It will be nitya-saṁbandaḥ that means whenever you purchase a chair
along with that everything you buy, along with that, nimitta-kāraṇam also will
come to your house; therefore always remember, kāraṇa-dravyam; that means
upādāna-kāraṇam. And therefore why cannot we consider kṣētrajña as kāraṇam
and kṣētraṁ, the world as kāryam therefore samavāya-saṁbandaḥ. And there is a
śruti support also for that and what is śruti support. Tasmāt vā ētasmāt ātmana
ākāśa saṁbhūtaḥ. Ātma is the kāraṇam, the whole, world is kāryam; is said by the
śruti itself. Many students missed that; he will always quote the śruti in support of
kārya-kāraṇa-saṁbandaḥ. And not one śruti; Aitarēyōpaniṣat begins with om
Ātma va idamēka ēva agrē āsit nanyat kiñcana miṣat tad aikṣata; etc. And for
that question Śaṅkarācārya does not mention the answer; he only says there is no
kārya-kāraṇa-saṁbandaḥ. Look at this; kṣētra kṣētrajٌñayōḥ itarētara kāryakāraṇa
bhāvāna anabhyupagamāt we do not accept and therefore the question is when
śruti itself talks about kārya-kāraṇa-saṁbandaḥ, how do you negate it?
And for that the answer is elaborate; the answer all the students got; and the
elaborate answer I don’t want to deal with it because you know the references is
Māṇḍūkya-kārikā 3rd chapter; and Gaudapādācārya clearly says śruti does talk
about kārya-kāraṇa-saṁbandaḥ; but that is only temporarily-accepted to reveal
Brahman; but it is not permanently-accepted; adhyārōpakālē kārya-kāraṇa
saṁbandaḥ; apavādhakālē kārya-kāraṇa-sambandhaḥ nāsti. Details care of
Māṇḍūkya kārika; I will only give you well known verse there;

मृपलोहनवस्फुशलङ् गाद्यै सृनष्टर्ाय चोददताऽन्र्िा ।

उपार्ः सोऽवतारार् नात्स्त भेदः किचचन ॥ 3.१५॥
mr̥llōhavisphuliṅgādyai sr̥ṣṭiryā cōditā:'nyathā |

upāyaḥ sō:'vatārāya nāsti bhēdaḥ kathañcana || 3.15||
Creation is talked about only temporarily to reveal Brahman; once Brahman is

understood we have to negate the creation and the conclusion of the third chapter
of Māṇḍūkyōpaniṣat is
न कभश्चज्जार्ते जीवः सम्भवोऽस्र् न नवद्यते ।

एतिुिमं सत्र्ं र्त्र नकच्चचन्न जार्ते ॥ 3.४८॥
na kaścijjāyatē jīvaḥ sambhavō:'sya na vidyatē |
ētattaduttamaṁ satyaṁ yatra kiñcinna jāyatē || 3.48||
So ultimate reality is that from which nothing is born. And Gaudapādācārya

considers sat-kārya-vāda and asat-kārya-vāda; very elaborate topic; if I get into
that discussion it will become Māṇḍūkya kārikā 3rd chapter advaita-prakaraṇam
study and I am confident that you are all senior students enough because Gīta
bhāṣyaṁ is only after the study of upaniṣat. The order is like that. First you should
study Gīta-mūlam. Then you study upaniṣat-mūlam and after that you should
study Gīta-bhāṣyaṁ. This is the order. Therefore Gīta-bhāṣyaṁ students are
supposed to be the student of upaniṣat-mūlam; not upaniṣat-bhāṣyam. In
Māṇḍūkya-Kārikā we have seen; therefore we say world is not born out of
Brahman. For junior-students, world is born out of Brahman; for senior-students,
nothing is born out of Brahman. And for senior-student do they have śruti-
vākyam?; for junior-students we have śruti vākyam; what is that; Tasmāt vā
ētasmāt ātmana ākāśa sambhūtaḥ; world is born out of Ātma. What is the śruti-
vākyam for the senior-student. Again I can give this also as home-work. If I give
too many home-work you might not attend the classes; therefore I myself will
disclose it. Two important śruti vākyams we have to note for sr̥ ṣṭi-niṣēda. One is
Kaṭhōpaniṣat-vākyam; na jāyatē mriyatē va kadācid nāyam kudascit na bahuda
kascit

न जार्ते चिर्ते वा नवपभश्चन्

नार्ं कुतभश्चन्न बभूव कभश्चत् ।
न हन्र्ते हन्र्माने िरीरे ॥ I .2. १८॥
na jāyatē mriyatē vā vipaścin

nāyaṁ kutaścinna babhūva kaścit |
ajō nityaḥ śāśvatō:'yaṁ purāṇō
na hanyatē hanyamānē śarīrē || I.2. 18||
From Brahman nothing is born; na babhūva kaścit means it is not a kāraṇam from
which anything is born. This is the vākyam Śaṅkarācārya keeps in mind, the
beginning of Vēdānta in Kaṭhōpaniṣat. In Kaṭhōpaniṣat, initial portions are story.
Three boons etc. The actual-teaching only from 1st chapter, 2nd section, 18th
mantra; na jāyatē mriyatē vā vipaścin nāyaṁ kutaścinna babhūva kaścit is very
important; Ātma has not produced any effect. This is the śruti vākyam. And the
second śruti vākyam is Br̥ hadāraṇyakōpaniṣat second chapter 5th brahmanam last
mantra; very often quoted by Śaṅkarācārya;
.... तदे तद्ब्रह्मापूवयमनपरमनन्तरमबाह्यमर्मात्मा

ब्रह्म सवायनुभूररत्र्नुिासनम् ॥ 2.v,१९॥
.... tadētadbrahmāpūrvamanaparamanantaramabāhyamayamātmā
brahma sarvānubhūrityanuśāsanam || 2.v,19||
Apuūrvam means kāraṇa-rahitam; pūrvaṁ means kāraṇam; why kāraṇam is

pūrvaṁ; pūrvaṁ means that which was before; what is always before, kāraṇam;
apūrvam means kāraṇa-rahitam; then anaparam; aparam means later [in Tamil we
say அப்ப்றம்]; what is later one; it is kāryam; therefore anaparam means kārya-
rahitam; kārya-kāraṇa-vilakṣaṇam-svayam brahma tat tvāṁ asi bhāvayātmani. So
for the junior student world is borne out of Ātma; for senior student word is not
born; then what is born; nothing is born.

And in Māṇḍūkya Kārikā while defining mithya, I gave four-statements; definition
of mithya. World is mithya, for that four reasons:
 No.1; world does not have existence of its own;
 the second feature of mithya: world does not have the origination; this is very
important for us; world does not have origination; an existent world cannot be
born; a non-existent world cannot be born; All these we saw in Māṇḍūkya
Kārika. World does not have origination.
 Number three, world has got appearance by borrowing the existence from the
observer. And who is the observer; Do not look up and down; you are the
observer. So world appears with borrowed-existence.
 And what is the fourth feature. Appearance is because of mūla-avidyā;

otherwise called as māya.
And therefore the second-feature is relevant. World does not have origination;
therefore kārya-kāraṇa saṁbandaḥ is not there; And therefore samavāya
saṁbandaḥ is also not there. Therefore, if both saṁbandaḥ are not there, then
there must be some other saṁbandaḥ, because Kr̥ ṣṇā uses the word Kṣētra-
kṣētrajñaḥ-saṁyōgaḥ. Therefore in Kr̥ ṣṇā’s mind some other saṁbandaḥ must be
there. Other than saṁyōga and samavāya; then what is that blessed third-
saṁbandaḥ; saṁyōga-samavāya-vilakṣaṇa third-saṁbandaḥ; what is it?
Śaṅkarācārya says listen to me; I will give the answer.
उचर्ते —क्षेत्रक्षेत्रज्ञर्ोःनविर्नविनर्णोः भभन्नस्वभावर्ोः इतरेतरतिमायध्र्ासलक्षणः संर्ोगः

क्षेत्रक्षेत्रज्ञस्वरूपनववेकाभावननबन्धनः, रज्जुिुशक्तकादीनां तनद्ववेकज्ञानाभावात्अध्र्ारोनपतसपयरजताददसंर्ोगवत् ।
ucyatē — kṣētrakṣētrajñayōḥ viṣayaviṣayiṇōḥ bhinnasvabhāvayōḥ

itarētarataddharmādhyāsalakṣaṇaḥ saṁyōgaḥ
kṣētrakṣētrajñasvarūpavivēkābhāvanibandhanaḥ, rajjuśuktikādīnāṁ
tadvivēkajñānābhāvāt adhyārōpitasarparajatādisaṁyōgavat |

This relationship alone is called adhyāsa-saṁbandaḥ like between screen and

movie; like between the waker and the dream world; it is called adhiṣṭāna-
adhyāsa-saṁbandaḥ; kṣētrajñaḥ is adhiṣṭānam; kṣētraṁ is adhyāsam; otherwise
another word is vivartha-kāraṇa-kārya-saṁbandaḥ; if you are very particular about
using the word kārya-kāraṇa-saṁbandaḥ if you like it you can use the word kārya-
kāraṇa-saṁbandaḥ; but add an adjective vivartha-kārya-kāraṇā-saṁbandaḥ; which
is otherwise called adhiṣṭāna-adhyāsa-saṁbandaḥ. That is said here ucyatē; ucyatē
must be connected with the first line of the previous paragraph. — What is the first
line of the previous paragraph; it was kah punaḥ saṁyōgaḥ; what is the
relationship between the two is the question; and the answer is given here; ucyatē;
I can give you the answer. It is kṣētra-kṣētrajñayōḥ between kṣētra and kṣētrajña
and what are they; viṣaya-viṣayinō; viṣaya means object-of-experience and viṣayi
means the-experiencer; it is subject and object. When Śaṅkarācārya writes this, he
must be remembering the first sentence of adhyāsa-bhāṣyam;
Yuṣmad asmat pratyaya gōcarayōr viṣaya viṣayiṇō tamaḥ-prakāśavad

viruddhasvabhāvayō itarētarabhāvānupapattau; he uses the same words viṣaya-
viṣayiṇō bhinnasvabhāvayō tamaḥ-prakāśavad; bhinnasvabhāvayō; they have got
diagonally opposite nature; bhinna-svabhāva means opposite nature; and what is
the opposite nature; in this context you should remember kṣētraṁ has got five
features [in Sunday class I used the word OMACT to remember] and what are the
five features; dṙsyatvam; baudhigatvam; saguṇatvam, savikāratvam; and
agamāpāyitvam; and Ātma has got diagonally opposite five features; adṙsyatvam
aboudikatvam, aguṇattvam, avikāratvam and anāgamāpāyittvam; they are
diagonally opposite; Śaṅkarācārya uses the examples tama-prakāśavat like
darkness and light; how can there be a connection; between co-existence between
light and darkness. Even Amāvasai and Abdul Kader can have some sambanda; if
he is a business man, I heard in Gulf countries many people who do business; they
know all these things; they want to keeps things that Brahmins will purchase; they

know punal etc. there may be some saṁbandaḥ between ammavsai and abdul
kadar; but no sambandha is possible between light and darkness; and therefore
bhinnasvabhāvayō; only connection is itarētara-tad-dharma-adhyāsa-lakṣaṇaḥ; it
is in the form of superimposition and by superimposition what Śaṅkarācārya
conveys is one must be higher-order-of-reality and the other must be of lower
order of reality; so light and darkness can co-exist under one condition; this we
have discussed in Māṇḍūkya Kārika and what is that condition; you go to bed; after
switching of all the lights [there are some people who cannot sleep even if
bedroom lamp is there and they even blindfold and go to sleep]. And they have
got a svapna-prapañca; and in svapna-prapañca they went for shopping; all the
shops are modern and they are so bright; dazzlingly lit light; where is he; in the
dark-room; and in svapna he is in the brightest shop; how can darkness and light
co-exist in one and the same room. It is possible because darkness is vyāvahārika-
sathyam and shoppie-brightness belongs to prātibhāsika-sathyam; they can co-
exist. And kṣētrajña and dvitīyaṁ-kṣētraṁ can co-exist if one is sathyam and the
other is mithya. And that is why Dayānanda Svāmiji says: advaitam is not the
absence-of-duality; and advaitam is in spite of duality, because advaitam can
co-exist in spite of duality, because duality is mithya and of lower order of reality.
That is why an aside note is for gaining advaita-jñānam you need not go to
nirvikalpaka-samādhi, because many people wonder how can I get advaita-jñānam
in jāgrat-avasthā when there is duality. Therefore during śravaṇa-kālē advaita-
jñānam is never possible because we are in duality. Therefore they think, in
sravanam you learn, and go to samādhi, remove the thought, remove the world,
and when you are in nivikalpaka avasthā; then alone advaitam is available.
Therefore samādau ēva aparōkṣa-jñānam misconception is because of forgetting
this important fact. Advaitam is in spite of dvaitaṁ; therefore when you see
advaitam in śravaṇaṁ itself, in the midst of class, with all the chairs and pillars and
students I can proudly declare I was advaitam, I am advaitam and I ever will be
advaitam. You don’t require any separate avasthā for advaita-jñānam. On the
other hand we say in nirvikalpaka avasthā, no jñānam is possible because jñānam

requires pramāta, pramāṇam and pramēyam. In nirvikalpaka avastha no jñānam is

possible; jñānam is possible only in savikalpaka triputi-avasthā and that knowledge
is I am advaitam in spite of the experience of triputi. So this is very very important.
Therefore itarētara taddharma adhyāsa lakṣaṇaḥ; lakṣanaḥ means in the form of
in the form of superimposition; satyānṙta mithunikaraṇaṁ, a splendid word in
adhyāsa-bhāṣyam; satyānṙta mithunikaranaṁ, mixing up of the real and unreal.
Lakṣanaḥ [bahuvr̥ hi], not only dharmi-adhyāsa but also dharma-adhyāsa also.
Itarētara is dharma-adhyāsa, taddharma is dharma-adhyāsa. Lakṣanaḥ-saṁyōgaḥ,
and why does mixing up takes place? If sathyam and mithya cannot have any
relationship, how does the mixing up take place if you ask; Śaṅkarācārya says
unmixable can be mixed because of ignorance; the unmixable can be mixed
because of ignorance; like what; again in adhyāsa-bhāṣyam, Śaṅkarācārya gives a
fantastic example like the blue sky.
Sky is what ākāśa. Ākāśa is asaṅgaḥ-svarūpaḥ; space cannot be related to any
colour because space cannot take any colour because it is asaṅgaḥ; asaṅga-space
and any colour cannot have dharma-dharma-bhāva but still bālāḥ-adhyasyanti
they all say what they want is I am experiencing the blue sky. The blueness and sky
[another name for space]. Therefore out of ignorance we can talk of blue-sky; for a
wise person blue sky does not exist in spite of the experience, the blue-sky does
not exist. Therefore he says kṣētra-kṣētrajña-svarūpa, the real nature of the world
and the observer; vivēka-abhāvah; the absence of discrimination nibandanaḥ is
the cause; and after that there is a full stop in the Ghorakpur book. Fullstop is not
required; the example is given like what rajju-śuktikādīnāṁ like the rope and the
rope-snake; śuktikā means shell and shell-silver; tad vivēka-jñāna-abhāvat; tat
vivēka is not rajju-sukti vivēka; rajju-sarpa and sukti-rājata-vivēka-jñāna abhāvat-
adhyārōpita sarpa rajatātivat like the false union with the snake and silver. That’s
why I said that this slōka is very very important. When adhyāsa alone is problem
the solution life is in jñānam alone.

सः अर्ं अध्र्ासस्वरूपः क्षेत्रक्षेत्रज्ञसंर्ोगः चमथ्र्ाज्ञानलक्षणः ।

saḥ ayaṁ adhyāsasvarūpaḥ kṣētrakṣētrajñasaṁyōgaḥ mithyājñānalakṣaṇaḥ |
Kṣētra-kṣētrajña-saṁyōgaḥ, the association between the observer and the

observed mentioned in the slōka; my connection with the world, Kṣētra-kṣētrajña,
we are not talking about something, it is I and the world; what is the relationship
between me and the world is the fundamental question which is called kṣētra-
kṣētrajٌa-saṁyōgaḥ, my relationship with world is what; saḥ ayaṁ adhyāsa-
svarūpaḥ is only the false relationship. I am not related to anyone. That is why the
fourth āśrama is sanyāsa; every one of us supposed to go through [I am not
terrifying you] but according to vēdas the 4th āśrama is called sanyāsa āśrama;
and sanyāsa āśrama is defined as sarva-saṅga-parityāgaḥ. Drop all the
relationships [do not mention at home]. Any relation is saṁsāra; and three
āśramas we are repeatedly practicing what; relationship wherever we go we
proudly claim this is my parent; this is my granddaughter, this is my wife, this is my
son and he is working in California and he is working Denmark and we are so
proudly claiming relationship as though it is great. Vēdānta silently cries it is the
saṅga which is the cause of all the problems; only when you do sarva-saṅga-
parityāga mōkṣa is possible; saṅga-parityāga externally is done by going to
sanyāsa-āśrama but physical-renunciation will not solve the problem because he
will renounce home and go to Risikēśh or anywhere somewhere and set up an
āśram; previously he had apartments; now he renames it and says āśrama. And
there also he has got varieties of people. Physical-renunciation does not solve the
problem because you renounce something and get hooked to something else. So
physical-renunciation should be understood as PORT-reduction and not changing
the āśrama; what is more important is what, the internal-renunciation; that I am
not related to anyone and that is why in Bhagavad Gīta I said handover all your
possession; all your relations to viśva-rūpa-Īśvara which is called sarāṇāgathi; only
by handing over you can discover peace of mind. As long as you hold on to
something losable; you are going to have problem. That is called anxiety. And what

is losable in the world? All of them including our body are losable. So be-prepared-
to-lose-the-losable that is called sannyāsāh otherwise you are a loose [just change
the spelling]. According to vēdānta, sanyāsa is mental-preparedness to lose all
the losables by remembering, I don’t lose anything; because I don’t own anything.
Asaṇgōhaṁ asaṇgōhaṁ asaṇgōhaṁ. Beautiful slōka Śaṅkarācārya wrote; we also
buy that book and we repeatedly ‘read it’; and say this is “my book” do not take it.
What is that book? asaṇgōhaṁ. asaṇgōhaṁ. Therefore saḥ ayam adhyasā-
svarupah mithya jñāna lakṣaṇaḥ [you have to rearrange] kṣētra-kṣētrajña-
saṁyōga must be read first; that is the subject of the sentence; subjective-
complement is mithya jñāna lakṣaṇah adhyāsa-svarūpaḥ; mistaking people as my
relation; I am not related to anyone. I have no one to claim as my own. Does that
mean I am therefore agathiḥ, anādhaḥ; I am that Brahman which is ever-secure. I
don’t have anything; that will be a statement of separation; therefore I don’t have
anything; I don’t own anything; I don’t need anything. Do not put a full stop; put a
semi-colon and say I do not need anything. So Swami Cinmayānanda said, ‘I am
alone’ is saṁsāra; ‘I alone am’ is mōkṣa. Therefore I don’t have anything; I don’t
need anything because ahaṁ-pūrṇaḥ ahaṁ-abhaya-svarupaḥ. Anyway I am
getting lost in this topic and let us come back to our main topic.
र्िािास्त्रं क्षेत्रक्षेत्रज्ञलक्षणभेदपररज्ञानपूवयकं प्राक्दर्िंतरूपात् क्षेत्रात् मुचजाददव इिीकां र्िोक्तलक्षणं क्षेत्रज्ञं प्रनवभज्र् ‘न सि

न्नासुचर्ते’ (भ. गी. १३ । १२) इत्र्नेन ननरस्तसवोपाचधनविेिं ज्ञेर्ंब्रह्मस्वरूपेण र्ः पश्र्नत,
yathāśāstraṁ kṣētrakṣētrajñalakṣaṇabhēdaparijñānapūrvakaṁ prākdarśitarūpāt kṣ

ētrāt muñjādiva iṣīkāṁ yathōktalakṣaṇaṁ kṣētrajñaṁ pravibhajya
na sattannāsaducyatē’ (bha. gī. 13 | 12) ityanēna nirastasarvōpādhiviśēṣaṁ
jñēyaṁbrahmasvarūpēṇa yaḥ paśyati,
So Śaṅkarācārya here says adhyāsa wrong relationship is the problem. And

adhyāsa is caused by aviveka or ignorance; adhyāsa is kāryam, ignorance is
kāraṇam; kārya kāraṇa nāśē ēva kāryasya nāśaḥ bhavati ajñāna nāśē ēva adhyāsa
nāśaḥ bhavati.

Therefore the solution is ajñānasya-nāśaḥ; without removing ignorance whatever

you do, the solution will be temporary only. You can forget the relation and
relation-born problem by going to a movie. When we are seeing a movie we will
forget the family and forget family problem. Movie cannot give solution. Going for
a pilgrimage I may forget the problem; by taking some drinks I may forget my
problems; other than jñānam; whatever solution we have; they are not solution;
they are only forgetting the problem. Some people use the classes to forget the
family problem; [Swamiji without family worry I can sleep in your class ]; so never
use the class to forget the family problem; coming to the class is to solve the
problem and go back to the family without seeing it as a problem. That alone will
work; class should not be another method of escapism. We are all very very great
in escapism. Vēdānta is the place where we are supposed to solve the problem and
go back to the same world which has got so-called problem; because world is
infested with karma. Because world means problem. I am getting lost again. I will
finish now. Here I used to give the example of Sugriva; being chased by Vāli.
Wherever Sugriva runs, Vāli will chase. Sugriva knew one place, Riṣyamukha
mountain were Vāli cannot enter; why because he has got a śāpam; his head will
break if he comes there. Therefore Sugriva came to that place. Similarly anātma-
prapañca will be chased by Vāli, called prārabdha karma. Wherever you run, it will
follow you. In Kaṭhōpaniṣat Yama-dharmarāja said my net work is WWW, which is
meant worldwide web; so anywhere you go to anātmā it will be there; Riṣyamukha
mountain is what; ātma; therefore abiding in Ātma, you do all the transactions and
problems will not be seen as problem. Situations will continue; what is our
Riṣyamukha mountain; it is Ātma and where is it; don’t say it is in Kiṣkintā; Ātma is
sarvatra-vartatē;
र्स्त्वात्मरनतरेव स्र्ादात्मतृप्तश्च मानवः ।

आत्मन्र्ेव च सन्तुष्टस्तस्र् कार्ं न नवद्यते ॥ ३-१७॥
yastvātmaratirēva syādātmatr̥ptaśca mānavaḥ |

ātmanyēva ca santuṣṭastasya kāryaṁ na vidyatē || 3-17||

Gain the knowledge and remember this while confronting prārabdha. Prārabhda
will necessarily come and go and agamāpāyino anityāḥ will come and go. Who
says? Śaṅkarācārya says, yathā-śāstraṁ [there are too many printing mistakes in
this paragraph in Ghorakpur edition, in yathā-śāstraṁ, there should be a dot
above the m, and in the second line, ‘muñjād eva iṣīkāṁ’ is, ēva must be iva, not
ēva, and in the third line, kṣētrajñaṁ’ there must be a dot above jñaṁ, and in the
fifth and last line, brahma-svarūpēṇa is there, there is another better reading,
brahma svarūpēna, two separate words, with a gap in between]. So what is the
essence of this ślōka? Therefore Ātma and anātma cannot be physically-separated;
it can be only intellectually-separated; may you intellectually-separate and claim
your nature as ahaṁ akarta abhōktāḥ nitya-muktaḥ brahma; nitya-mukta
Brahman asmi; that is the solution. Look at this. Yathā-śāstraṁ, very very
important this knowledge you cannot get by sitting under a Bōdhi tree
[Dayānanda Swamiji used to say - after the story of Buddha; by sitting under Bōdhi
tree or my just asking who am I with closed eye; you will not the knowledge; tat
vijñānārtham saḥ guru ēv....a avigaccēd; you have to necessarily go to a guru; what
type of guru; not a guru who is the original thinker of his own philosophy; a guru
who gives śāstra-vijñānam. Yathā-śāstram, in keeping with the śāstra-pramāṇa,
kṣētra-kṣētrajٌña-lakṣaṇa-bhēda-parijñٌāna pūrvakaṁ; with a clear knowledge of the
difference between dr̥ k and dṙsya. So the difference you must carefully note; prāk
darśitarūpāt kṣētrāt, may you distance yourself; neighbourise yourself; from the
world, distance yourself from the pañca-anātma; profession, possession, very
powerful one, family; then body and the mind; from all these five you have to
distance yourself and hand them over to Īśvara; there is no other way. And what
type of; kṣētram; prāk-darśita-rūpāt, a kṣētraṁ which was defined in the beginning
of the thirteenth chapter, in two verses, the definitions were given; these are
places where if you memorise this chapter you will immediately remember.
Śaṅkarācārya says what was said before. What will come in our mind, if we do not

memorise; our mind will be blank; if you have memorised then immediately you
should or will have a beautiful picture;

इद्धन्िर्ाभण दिैकं च पचच चेद्धन्िर्गोचराः ॥ १३-५॥

एतत्क्षेत्रं समासेन सनवकारमुदाहृतम् ॥ १३-६॥

Not only you can remember these two slōkās, then what comes in front of your
mental eyes, the entire world is kṣētraṁ; I don’t belong to the world; world does
not belong to me; entire family is kṣētraṁ; I do not belong to the family; does not
belong to me; indriyāṇi manaḥ; body is kṣētraṁ; body does not belong to me;
mind kṣētram; it does not belong to me. All emotions; never say I am emotional;
no emotion belongs to me; I don’t belong to any emotion; may you do
nidhidhyāsanam; simply nodding and noting is not enough; it must be registered
in the deep-sub-conscious mind; nothing belongs to me; I don’t belong to anyone;
iti kṣētrāt prākdarśitam; means what was taught before; [you can remember the
slōka No. 5 and 6; it will change in Ghorakpur edition]; prāk-darśitarūpāt, you have
to separate, and kṣētrajٌñaṁ ca pravibhājya; this is also very important; don’t say
Ātma is different; Consciousness is different; as long as you use the word
kṣētrajña, Ātma, Consciousness etc., again what will be the problem; you will think
there is an Ātma which is different; so we have to use what word, ‘I’; without using
the ‘I’, nidhidhyāsanam cannot take place; that is why I have told; all the old
students; [not by age, you are all young only] all the young-senior-students can
convert your śravaṇaṁ into nidhidhyāsanam. What you have to do is whenever the
word kṣētrajña, Ātma, Brahman etc. comes, and even I use you have to convert like

the Indians do; if you say $ 5, immediately they will 5x68; Rs.340! just as your mind
instantaneously converts $ into rupees; and exclaim ‘so costly’ mentally [Swamiji if
one coffee is Rs.340, how can we drink?] similarly nidhidhyāsanam is what;
instantaneous conversion of Brahman, Ātma etc, into I, the sākṣi-caitanyam.
Therefore kṣētrajñaṁ pravibhājya, having separated I, the kṣētrajña and then
Śaṅkarācārya says that is enough; I am Consciousness is not enough; my
relationship with the world also must be very clear; ‘I am not the Consciousness in
the world’; then what is that; ‘I am the Consciousness in which the whole world
appears and disappears’.
Therefore Śaṅkarācārya adds, ‘na sattannāsaducyatē’ ityanēna (bha. gī. 13 | 12)

and you have to go to jñēyaṁ Brahma topic of the thirteenth chapter which is
again

अनाददमत्परं ब्रह्म न सिन्नासुचर्ते ॥ १३-१३॥
jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute |

anādimatparaṃ brahma na sattannāsaducyate || 13-12||
As described jñēyaṁ Brahman portion, nirasta sarva upādi viśēṣaṁ that Brahman
which is free from all the upādis or attributes; nirguṇam Brahma which is
described as sat na asat; it is that Brahman, svarūpeṇa yaḥ paśyati, I claim as my
very svarūpam. Svarūpeṇa means sasvarūpēṇa; I am different from the body; and I
am identical with jagatkāraṇam Brahma, iti yaḥ paśyati. The sentence is
incomplete; it will be completed in the next paragraph.

430 Verses 13.26 and 13.27
Page 342 bhāṣyam 2nd paragraph from the bottom.
र्िािास्त्रं क्षेत्रक्षेत्रज्ञलक्षणभेदपररज्ञानपूवयकं प्राक्दर्िंतरूपात् क्षेत्रात् मुचजाददव इिीकां र्िोक्तलक्षणं क्षेत्रज्ञं प्रनवभज्र् ‘न सि

न्नासुचर्ते’ (भ. गी. १३ । १२) इत्र्नेन ननरस्तसवोपाचधनविेिं ज्ञेर्ंब्रह्मस्वरूपेण र्ः पश्र्नत,,
yathāśāstraṁ kṣētrakṣētrajñalakṣaṇabhēdaparijñānapūrvakaṁ prākdarśitarūpāt kṣ

ētrāt muñjādiva iṣīkāṁ yathōktalakṣaṇaṁ kṣētrajñaṁ pravibhajya
sattannāsaducyatē’ (bha. gī. 13 | 12) ityanēna nirastasarvōpādhiviśēṣaṁ
jñēyaṁbrahmasvarūpēṇa yaḥ paśyati,,
Śaṅkarācārya is commenting upon the 26th verse, which points out the cause of
saṁsāra as kṣētra-kṣētrajña saṁyōgaḥ. And what is kṣētra-kṣētrajña saṁyōgaḥ
Śaṅkarācārya analyses and he established that no regular connection (saṁyōgaḥ)
is possible between the Ātma, the observer and the anātmā, the jaḍa, body-mind-
complex. And since no regular connection is possible, there can be only one
irregular connection which is the erroneous association, otherwise called adhyāsa-
rūpa-saṁyōgaḥ; mistaking one for the other, and transferring the attributes of the
kṣētraṁ upon the kṣētrajña like transferring the color of the flower on to the
colourless crystal. And that saṁyōgaḥ is equal to adhyāsaḥ is the important
interpretation. Therefore the previous paragraph is extremely important: saḥ
ayaṁ adhyāsasvarūpaḥ kṣētrakṣētrajñasaṁyōgaḥ; the connection can be only
erroneous or false connection.
With that the commentary on the word kṣētra-kṣētrajña saṁyōga is over. Now in
these two final paragraphs Śaṅkarācārya connects the 26th verse with the 23rd
verse. Those two verses must be read together. 26th and 23rd must be read
together, in the reverse order. First you should read 26th and then you should read
23rd.

And what is the message in the 23rd verse? Through knowledge liberation is
possible. And not only through knowledge liberation is possible, we should say
that only through knowledge liberation is possible.
And what is the message of the current verse? Through erroneous-perception

saṁsāra has taken place; adhyāsaḥ means erroneous-perception. So through
erroneous-perception there is saṁsāra. Erroneous-perception will go because of

what: wrong-perception goes through right perception. Therefore knowledge
means samyak-darśanaṁ; right-perception; that alone is the solution. Thus we
have got two powerful statements: (1) wrong-perception is problem; and (2) right-
perception is solution. Wrong-perception alone is problem; right-perception alone
is solution. If you do not diagnose the problem, you will link the wrong knob; and
life-long you will spend handling the wrong-knob; and complaining to God that I
have been doing lot of things and nothing happens . Kr̥ ṣṇā says nothing will
happen because you are taking a wrong medicine for a wrong disease. If you are
surviving in spite of the wrong medicine, it is the grace of the Lord and therefore
come to the right-knowledge.
Now the question is what is the blessed-knowledge? And Śaṅkarācārya presents

knowledge in two very important paragraphs. The knowledge has to take place in
two stages. The first stage is talked about in the paragraph that we just now read.
What is the first stage? Ātma-anātmā vivēka. I-the-jīvātma must separate myself
from anātma; so first thing is separation. Separation of what from what? I the
jīvātma must separate myself from anātma; separation is not physical one but
cognitive. This is called tvāṁ-pāda-vivēkaḥ. And after-separation I see myself as I
am different from body-mind-sense-complex; and I am free from their attributes. I
am different from them and therefore I am free from their attributes. This is called
arriving at tvāṁ-pāda-lakṣyārtha, through bhāga-thyāga-lakṣaṇa; this process is
technically called bhāga-thyāga lakṣaṇa. So jīvātma separated from anātma is
stage number one. That is completed here.

And then stage number 2 is jīvātma-separated-from-anātma should be connected

to Paramātma; jīvātma-separated-from-anātma must be connected with
paramātma; which is aikya-jñānam. I, the Consciousness, is different from the
body-mind-complex is, Brahman-the-existence which is the truth of the entire
universe. I-the-Consciousness-am the existence.
And by claiming I am Paramātma; the Brahman, I can claim mai ēva sakalam jātam
mayi sarvaṁ pratiṣṭitaṁ; I am the kāraṇam, the world is kāryam; I am sathyam,
world is mithya; mithya-world cannot touch me. Nahi adhyastasya gūñēna dōṣēṇa
vā, anumātrāpi na ca sambhadyatē; Ahaṁ nitya-muktaḥ; both jīvan-mukti and
vidēha-mukti are non-relevant for me; what is relevant for me is what; nitya-mukta
alone. That is the very important paragraph.
kṣētrajٌaṁ pravibhajya up to that is tvāṁ padārtha vivēkaḥ; then ‘na

sattannāsaducyatē’ (bha. gī. 13 | 12) ityanēna nirasta-sarvōpādhi-viśēṣaṁ jñٌēyaṁ
brahma’ this is tat-pāda-lakṣyārtha; svarūpeṇa paśyati is aikyam; I the jīvātma has
got Paramātma or Brahman as my very nature; I am non-different from Brahman
iti svarūpeṇa must be read as svasvarūpeṇa; kṣētrajña svarūpeṇa kṣētrajña
abinnatvēna yaḥ paśyati. And it is not enough that you equate the jīvātma and
Paramātma; it is not enough that you equate the jīvātma and paramātma
separating them from anātma; then the next and most important stage is the
nature of anātma must be ascertained; otherwise no mōkṣa. Separation will not
give mōkṣa. The status of anātma must be ascertained; what is that; that is ahaṁ
is sathyam; the kṣētraṁ being kāryam; karyatvād-mithya must be ascertained.
That Śaṅkarācārya tells in the next paragraph. Lord Kr̥ ṣṇa does not say that
implicitly. Lord Kr̥ ṣṇa mentions only kṣētra-kṣētrajña-vivēka but he does not
emphasize that kṣētrajñam is sathyam and kṣētra is mitya; Lord Kr̥ ṣṇa does not
explicitly say; but Śaṅkarācārya has an important message. Therefore Lord Kr̥ ṣṇa
will say in the last verse of the thirteenth chapter; otherwise it will be
Śaṅkarācārya’s interpretation. Therefore this point Lord Kr̥ ṣṇā will say in the last
verse of the thirteenth chapter. And what is that message. We will read. And

Sānskrīt students should note yaḥ paśyati; yaḥ is relative-pronoun; therefore the
sentence is incomplete; therefore the next paragraph is also grammatically
continuing sentence. So to avoid a very long sentence what should Sānskrīt
students do; instead of yaḥ, if you use jijñāsuḥ paśyati, the sentence would be
complete. Yaḥ relative-pronoun makes the sentence incomplete; you make the
noun jijñāsuḥ paśyati; then the sentence would be complete. Then what is the next
important sentence.
क्षेत्रं चमार्ाननर्मंतहत्स्तस्वप्नदृष्टवस्तुगन्धवयनगराददवत् ‘असदे व सददव अवभासते’ इनत एवंननभश्चतनवज्ञानः र्ः, तस्र् र्िोक्तसम्र्
ग्ज्दियननवरोधात् अपगचछनत चमथ्र्ाज्ञानम् ।
kṣētraṁ ca māyānirmitahastisvapnadr̥ṣṭavastugandharvanagarādivat ‘asadēva

sadiva avabhāsatē’ iti ēvaṁ niścitavijñānaḥ yaḥ, tasya
yathōktasamyagdarśanavirōdhāt apagacchati mithyājñānam |
Now we have made jīvātma and Paramātma into ēkātma; so now we have ēkātma
and anātma. Three has been reduced to two now. Jīvātma and Paramātma have
collapsed into ēkātma. Ēkātma is what; I-the-observer and anātmā means what;
the-observed-universe. Now what should I do with the observed-universe?
Śaṅkarācārya says anātma must be perceived as mithya which means of a lower
order of reality. I-the-observer belong to a higher-order-of-reality. The observed-
world, including the body-mind-sense-complex. Body-mind-sense-complex should
not be included in the observer. What about family? When body-mind itself is
anātmā, what to talk of family? Therefore including the family, all of them should
be included in the anātmā bunch and how should you see the anātmā? Of a lower
order of reality. Lower order of reality means what? Śaṅkarācārya gives a series of
examples. What is that? Irritating examples but fact. What is that? kṣētraṁ ca;
kṣētra means anātma; anātma should be seen as māyā-nirmita hastisvat, like an
elephant projected by a magician; māya means magic; nirmita means projected;
hasti means elephant; so solid; and so tangible; so much experienceable; hasti is
the example number one; a magician’s-elephant and what is the second example:
svapna-dr̥ ṣṭa-vastu; you can understand; the universe experienced in dream;

svapna-prapañca; it is example No.2. So we should know how to break the

sentence; māyā-nirmita-hasti together should be taken as one unit, svapna-dr̥ ṣṭa-
vastu is the second example [we should not split nirmita-hasti or māya-nirmitam;
hasti-svapnam etc; hasti-svapnam means elephant-dream, it is not elephant’s
dream; that is why you should split it properly; māya-nirmita-hasti, svapna-dr̥ ṣṭa-
vastu, gandharva-nagara, like the chukumo lapiti pili, you might have heard this
example in Tamil] gandharva-nagara means the false village or city seen in the
different shapes of the cloud; so the cloud appears as the heaven-city, it is called
gandharva-nagara; exactly like that, jāgrat-prapañca also is mithya like svapna-
prapañca; means what he should remember the Māṇḍūkya Kārika, Vaithathya
Prakaraṇam; during svapna, for a dreamer dream is not a dream in dream. For a
dreamer dream is not a dream in dream; the dream appears mahā-real; it has got
E. T. U. (Experienceable, for a dreamer in dream, the dream word is Transactable
and Useful). In spite of ETU, we know dream is mithya. In the same way for a
waker, jāgrat-prapañca is not dream; it appears real; but that is also exactly like
svapna; in fact jāgrat-prapañca is dream number 2 for vēdānta. And during
waking-state the jāgrat-prapañca will have E,T and U; and in spite of ETU, jāgrat-
prapañca is also mithya like svapna-prapañca. And during svapna-avasthā and
reality to svapna-prapañca; in jāgrat-avasthā, I give reality to jāgrat-prapañca. In
svapna-avasthā (that is important) I give reality to svapna-prapañca; similarly in
jāgrat-avasthā, I give reality to jāgratprapañca; in jāgrat-avasthā, svapna is not
there; in svapna-avasthā, jāgrat is not there. Both of them are mutually exclusive.
And therefore both enjoy equal status; equal status means what; both of them are
mithya. Therefore he says: Asat ēva, without having an existence of its own; asat
means what; without having an existence of its own; sat iva avabhāsatē, it appears
as-though-existent; what; anātma; anātmā without having existence of its own; it
appears as-though-existent; and how does it appear as-though-existent; by
borrowing existence from dream. I lend existence and suffer. I project the dream
and I suffer; I project jāgrat-prapañca and I suffer. For svapna-prapañca
projection; I use nidrā-śakti; for jāgrat-prapañca projection, I use māyā-śakti;

nidrā-śakti belongs to me; māyā-śakti belongs to me; with these two śaktis, I
project jāgrat-prapañca; I project svapna-prapañca and I get victimised by them;
this fact when I understand (it is very difficult to understand), if I grasp, if I can
assimilate and if I can retain I am free. Therefore he says asad ēva sad iva
avabhāsatē iti ēvaṁ niścitavijñānaḥ; niścita-vijñānaḥ means the one who has got
conviction. It mans one has discarded triangular-format for good. Even if we drop
the triangular-format and come to the binary-format we keep slipping down to the
triangular-format again and again; this slipping also must end and I should
comfortably remain; that triangular-format should become my pūrva āśrama; who
is a sanyāsī; sannyāsi in vēdānta is he for whom triangular-format is pūrva āśrama.
And what is the current āśrama it is binary-format, not kaṣāya-vastram. Such a
person is called sthita-prajñāḥ; such a person is called parā-bhaktāḥ; such a
person is called guṇātīta; such a person is called niścitavijñānaḥ [Sānskrīt students,
bahuvr̥ hi, niścitam-vijñānaḥ yasya saḥ; tasya, for him mithya jñānam apagacchati.
Mithya-jñānam means triangular-format; adhyāsa means triangular-format;
apagacchati will go away. Why, because samyag-darśana-virōdhāt, which is
contradictory to samyak darśanaṁ, which is binary-format;, triangular-format
format cannot co-exist with binary-format; therefore as even binary-format [I am
not explaining these formats and all because I have bored you dwelling on them
many times] therefore the one who is established binary-format, for him
triangular-format will get displaced as even when we wake up, dream gets
displaced; dream means triangular-format. So what is the reason? Yathōkta-
samyag-darśana-virōdhāt; whenever Śaṅkarācārya talks about jñāna karma
samuccaya can never take place; you remember jñānam means binary-format;
karma means triangular-format these format cannot be joined together; it is an
oxymoron; tama prakāśavat viruddha svabhāvat. You cannot keep both; one in
each pocket! Whoever says that is like the Malayalam saying അന്ഞ്ഞനമെന്നതു
ഞാന് അറിയും, െഞ്ഞളുപ ാമെ മെളുത്തിരിക്കും (I know what is añjanam; it is the
dark dye they use to colour the eye, which is black in color, it is white like turmeric
powder, that means what I do not know all these three). Similarly, whoever is

trying to mix up binary and triangular means he has neither understood nor
assimilated both. So he uses the word samyag-darśana-virōdhāt. Triangular-
format is opposed to binary-format. And therefore Śaṅkarācārya connects this 26th
ślōka to 23rd ślōka. Look at this.
तस्र् जन्महेतोः अपगमात् ‘र् एवं वेशि पुरुिं प्रकृकतं च गुणैः सह’ (भ. गी. १३ । २३) इत्र्नेन ‘नवद्वान् भूर्ः न अभभजार्ते’
इनत र्त् उक्तम्, तत् उपपन्नमुक्तम् ॥ २६ ॥
tasya janmahētōḥ apagamāt ‘ya ēvaṁ vētti puruṣaṁ prakr̥tiṁ ca guṇaiḥ saḥ’ (bha.
gī. 13 | 23) ityanēna ‘vidvān bhūyaḥ na abhijāyatē’ iti yat uktam, tat upapannam
uktam
Tasya, for that jñāni who is in binary-format; janmahētōḥ apagamāt, the cause of
janma; what is the cause of janma, adhyāsaḥ or misconception; mixing up, is
janma hētuḥ; carefully note, adhyāsasya janma hētōḥ apagamāt; adhyāsa is gone;
and therefore yat uktam whatever was mentioned in the 23rd verse and what is
that ya evaṃ vētti, vētti means jñānam, binary format, so yaḥ puruṣaṃ prakṛtiṃ ca
guṇaiḥ saḥ vētti, whoever abides in the binary format, vidvān through that ślōka it
was said vidvān bhuyah na abijāyate, that wise person is not reborn; wise person is
free from punar-janma it is said. And in vēdānta we generally make this subtle
difference; we say before a person comes to vēdānta, we say if you gain
knowledge you will be free from punar-janma; punar-janma means repeated
births and deaths. This is the promise a guru gives in the beginning to attract the
students who are worried about punar-janma; so you will be free from punar-
janma is the initial presentation. Once a person has attended a few upaniṣat-
classes, then we revise the statement; you will not be free from punar-janma; then
the student thinks he has been cheated; {like the contractors who promise
something and does another} he is depressed feeling that even Vēdānta-guru is
cheating; you will not get freedom from punar-janma, then what; you will get
freedom from the notion that I have punar-janma. It is not freedom from saṁsāra.
It is freedom from the notion that I have saṁsāra. Saṁsāra nivr̥ tti ḥ na mōkṣah;
saṁsāraḥ asti iti ajñānasya nivr̥ ttiḥ mōkṣaḥ. We promise freedom from saṁsāra in

the beginning; we promise freedom from ignorance in the later stage; therefore
the whole mōkṣa process is not an event outside; nothing will happens outside;
your family members will continue as they are; don’t have fond hopes; no change
anywhere; a silent change in the intellect [your]; because intellectual change will
not have sound; in the body when you change your leg position sound is heard.
Therefore noisy-changes are taking place outside, changes in the intellect are
silent; mōkṣa is a silent-affair; not even a mystic-affair; it is a non-mystic, silent-
affair of dropping my false-notion and coming to binary-format. So iti yad uktaṁ,
whatever has been said in the 23rd verse tad upapannam has been logically
established. What is the logic here; jñānam alone gives liberation because jñānam
is right-perception; that alone gives liberation because saṁsāra is born out of
wrong-perception. Since saṁsāra is born out wrong-perception, right-perception
alone will give mōkṣa; therefore it is logically sound.
Rope-snake will go in how many methods? Our rope-snake; how many methods
are there to drive away the rope-snake; You take a stick go on hitting and the rope-
snake will not die; you call the irula-tribe man [snake-catchers] and he will not be
able to catch and take away this rope-snake; another person suggested Garuda-
mantra because Garuda and snake are enemies; if you chant garuda-mantra snake
will go and snake-bite-poison also will go; but rope-snake will not go by garuda-
mantra also; how many methods are there to drive away rope-snake,
understanding that there is no snake at all to go away. Similarly jñānād ēva
kaivalyam is established. OK, all this you know; but this being the fundamental, I
have to reinforce again and again. Now I will give you the anvayaḥ.
Anvayaḥ: Hey Bharatarṣabha, yāvat kiñcit sthāvarajaṅgamam sattvaṃ [here the

word satvam means living beings, stavara jangamam is adjective to that] sañjāyate
tad kṣētra-kṣētrajٌña saṁyōgāt [sañٌjāyatē iti tvāṁ] viddhi.

Verse 13.27 introduction
‘न स भूर्ोऽभभजार्ते’ (भ. गी. १३ । २३) इनत सम्र्ग्ज्दियनफलम् अनवद्याददसंसारबीजननवृशिद्वारेण जन्माभावः उक्तः ।

जन्मकारणं च अनवद्याननचमिकः क्षेत्रक्षेत्रज्ञसंर्ोगः उक्तः, अतः तस्र्ाः अनवद्यार्ाः ननवतयकं सम्र्ग्ज्दियनम् उक्तमनप पुनः
िब्दान्तरेण उचर्ते —
‘na sā bhūyō:'bhijāyatē’ (bha. gī. thirteen | 23) iti samyagdarśanaphalam

avidyādisaṁsārabījanivr̥ttidvārēṇa janmābhāvaḥ uktaḥ | jñanmakāraṇaṁ ca
avidyānimittakaḥ kṣētrakṣētrajñٌasaṁyōgaḥ uktaḥ; ataḥ tasyāḥ avidyāyāḥ
nivartakaṁ samyagdarśanam uktamapi punaḥ śabdāntarēṇa ucyatē —
First Śaṅkarācārya summarizes what has gone by; and then he introduces what is
to going to come; so what has gone by: na sā bhūyō:'bhijāyatē’ iti, in the 23rd verse
it was mentioned, samyagdarśanaphalam uktaṁ; so the result or benefit of right-
perception, right-vision was presented in the 23rd verse and what is the phalam;
janma-abhāvaḥ, absence of janma; but we have to present it in a revised form;
janma-abhāva means janma-adhyāsa-abhāvāt; freedom from rebirth means
freedom from the notion that I have rebirth.
Otherwise students will ask; ok I have known I don’t have rebirth at all; if I know
Svāmiji then will I be free from rebirth? I have understood that I am free from
janma all the time; now if I gained this knowledge, will I be free from punar-janma.
Will Bhagavān send me an SMS; after death you will not be reborn. Thus people in
spite of study are always shying to get freedom from punar-janma; and ask the
question what is the guarantee that I will have. Therefore remember punar-janma-
abhāvā is equal to punar-janma-adhyāsa-abhāvaḥ; that adhyāsa-abhāvaḥ I will
recognise when? Here itself. I don’t require a future event for that; now itself I
know I am the Ātma which is free from janma; not only future-janma even past-
janmas are not there; therefore janma-abhāva must be commented janma-
adhyāsa-abhāvaḥ or adhyasta-janma-abhāvaḥ is the benefit, phalam, and how do
you get the phalam; avidyādi saṁsāra bīja nivr̥ tti -dvārēna, because of the
elimination of the cause of punar-janma. And what is the cause; avidyādi-saṁsāra-
bījam. [Avidyādi must be adjective to bījam; not adjective to saṁsāra; Sānskrīt

students should split the compound properly; saṁsārasya-bījam, saṁsāra-bījam;

avidyādi-saṁsāra-bījam, avidyādi-samsāra-bījam; the seed of saṁsāra which is
avidyā etc. and what is the meaning of etc. [when you study bhāṣyam every minute
thing you have to observe; ignorant etc. what do you mean by etc. ignorant and
misconception, which is called adhyāsaḥ] so avidyā and adhyāsa , ignorance and
ignorance-born-misconceptions; nivr̥ tti-dvārēṇa, those two go away; there is no
question of punar-janma at all; as someone nicely said problem is not solved;
problem is dissolved.
So Dayānanda Svāmiji gave a series of talks saying that in psychology there is no

solution. People try to solve the emotional problems through the study of
psychology; Svāmiji gave a talk and said in psychology there is no solution; in
vēdānta there is no problem, to be solved. People will ask if in psychology there is
no solution; in vēdānta is there solution? In vēdānta also there is no solution; you
know why; in vēdānta there is no problem to be solved; therefore vēdānta does
not solve the problem; vēdānta dissolves the problem itself and asks the question
where is the problem to dissolve; by anirvacaniya-kyādi discussion; [if you hear this
word, you will get BP, anirvacaniya-kyādi discussion] janma-abhāvah uktaḥ [in 23rd
verse] janma-kāraṇam ca. Now he summarises 26th verse, Janma-kāraṇam was
mentioned, the cause of punar-janma was mentioned as what: kṣētra-kṣētrajña-
saṁyōga; which is nothing but adhyāsa mixing up the observer and the observed;
satyānrita-mithunikaraṇam; all these are the basis of adhyāsa-bhāṣyaṁ. So kṣētra-
kṣētrajña saṁyōgaḥ; satyānrita-mithunikaraṇam; mithya-nimittaḥ, in adhyāsa-
bhāṣyaṁ mithya-jñāna-nimittaḥ; ahaṁ-idaṁ, mamēdam iti naisargikōyam lōkaṁ
vyavahāraḥ; there the word mithya-jñāna-nimittaḥ is there; that Śaṅkarācārya
translates it as avidyā-nimittaḥ.
And there is a very big debate on the word mithya-jñānaṁ; in adhyāsa-bhāṣyaṁ

two powerful groups in advaita is formed because of that one word; two
paramparās have come; and that one word has caused two groups. How do you
split mithya-jñānam; this is the heading; an innocent word; one group say our

group divides it as mithya plus ajñānam. The basis for this avidyā-nimittakaḥ,
mūla-avidyā-nimittakaḥ;
The other group which is equally powerful they split it as mithya-jñānam; how do
you split? Śaṅkarācārya has written this as a compound word; mithya-jñānam; a
profound-word, which has given birth to two groups within advaitam. Mithya plus
ajñānam is our splitting; and if we split like the other group gets BP; they get
angry; they say it should be mithya-jñānam. Anyway, that is all advanced
headache. I give you ordinary-headache and they give advanced-headache. So
kṣētra-kṣētrajña-saṁyōgaḥ uktaḥ.
And now what is going to be the topic in the following slōka. He says wrong-
perception is the problem; right-perception is the solution; and right-perception is
the solution for saṁsāra; and saṁsāra being very serious problem; the right-
perception is very important to be noted; therefore all the vēdānta grandhās
repeat what is right-perception. Even though they have defined right-perception;
they will keep on repeating even though the students complain that the teacher is
repetitive; all of the students will say that teacher is highly repetitive; they will say
that he is boring and the students may even get angry. Śaṅkarācārya says this is
the habit of all the vēdāntic-teachers. The upaniṣats also Kēnōpaniṣat; tad ēva
brahmatvam viddhi nēdam yadidam upāsatē [keno 1.6] [is it not enough to
quote this one, they repeat it repeated three times in the same chapter. You get
irritated]. But vēdānta repeats and vēdānta says it is not repetition; remove the
word repetition; replace it with reinforcement. Reinforcement is very important;
because the habit of triangular-format will not go that easily; therefore all
vēdāntic-teachers including Lord Kr̥ ṣṇa is going to repeat samyag-darśanaṁ in the
following ślōka. Even though in the form kṣētra-kṣētrajña-vivēka it has been
taught; even though in the puruṣa-prakr̥ ti-vivēka it has been taught [which
chapter, - do not forget in which we are - somebody told me, Svāmiji the 13th
Chapter has been going on for the last 1-1/2 years] and even though kṣētra-
kṣētrajña has been talked about, puruṣa-prakr̥ ti has been talked about, Lord Kr̥ ṣṇa

also is going to repeat the saṁyag--darśanaṁ again and again and again.
Therefore don’t use the word repeat; repetition is a dōṣaḥ. Reinforcement is
guṇāḥ.
And in mīmāṁsā-śāstra reinforcement is called by the word abhyāsaḥ; while

talking about the six important features of a good teacher, a good teacher should
include six features in his teaching, according to mīmāṁsā-śāstra. And one of the
six features is; whatever is important never say once. Even if an intelligent-student
might have grasped, never tell it once; abhyāsaḥ means keep on repeating, even if
the student gets angry; repeat; but don’t call it repetition and take it as
reinforcement. What is the technical word; it is abhyāsaḥ.
In Īśāvasyōpaniṣat bhāṣyaṁ Śaṅkarācārya uses the word mantrāṇam-camitam

nāsti; vēdic-mantras never get tired of repetition. There also what you should do;
they are not tired of reinforcement. Therefore Śaṅkarācārya says: ataḥ tasyāḥ
avidyāya-nivartakam samyag-darśanaṁ; the right perception which is the remover
of the wrong-perception; uktam api; even though it has been said in the last
several verses; punaḥ, again and again for reinforcement and note this; repetition
is dōṣaḥ ; called punarutti-dōṣaḥ; but reinforcement is guṇāḥ, necessary. guṇāḥ
śabdāntarēṇa in different language, ucyatē.
Verse 13.27
समं सवेिु भूतेिु नतष्ठन्तं परमेश्वरम् ।

नवनश्र्त्स्वनवनश्र्न्तं र्ः पश्र्नत स पश्र्नत ॥ गीता १३-२८ ॥
samaṁ sarvēṣu bhūtēṣu tiṣṭhantaṁ paramēśvaram |

vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati || Gītā 13-28 ||
I will give you the gist of this ślōka and then we will see the bhāṣyam. Jāgrat-
prapañca was compared to svapna-prapañca; and vēdāntic-wisdom is often
compared to waking-up. Uthiṣṭatha, jāgrata, prāpyavāran nibōdata; just as we
wake from svapna-number-one regularly; similarly jāgrat-prapañca also is dream-

number-2; may you wake up from this dream also. Thus spiritual knowledge is
often compared to second waking up. Yat sākṣāt kurutē prabōdha-samayē;
prabōdha means waking-up; bōdha is prabōdha; knowing is waking.
And even though self-knowledge is compared to second-waking-up, there is a

slight difference between first-waking and the second-waking. In the first-waking
up, I know my higher nature of waking; and the svapna-prapañca the dream
disappears. Physically-disappears experientially-disappears; but the problem with
the second-waking-up of spiritual enlightenment is; I wake-up from the dream
called the jāgrat-prapañca; and I realise that jāgrat-prapañca is as much mithya as
svapna-prapañca; I wake up and I realise this fact but the difference is this jāgrat
prapañca does not disappear. Svapna-anātma disappears; pratibāsika-anātma
disappears; vyāvahārika-anātma does not disappear. And therefore jñāni requires
alertness. Because when we experience, we may get into our old habit; what is the
old habit, purvāsrama; taking the jāgrat-prapañca as sathyam. The chances of slip
are more, which is not there in the first waking. Since the chances of slipping are
more an awakened-jñāni must be more alert while experiencing the world.
Mithyatva-niścaya should not be forgotten and the old sathyatvam should not
come again. That should not resurface again.

431 Verse 13.27
Page 343 Verse No.13.27
Verse 13.27
समं सवेिु भूतेिु नतष्ठन्तं परमेश्वरम् ।

नवनश्र्त्स्वनवनश्र्न्तं र्ः पश्र्नत स पश्र्नत ॥ गीता १३-२८ ॥
samaṁ sarvēṣu bhūtēṣu tiṣṭhantaṁ paramēśvaram |

vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati || Gītā 13-28 ||
Up to the 26th verse of this chapter, Lord Kr̥ ṣṇa has given the central theme of the
entire Gīta and the central teaching of the upaniṣats also. And that central
teaching is differentiating the kṣētra and kṣētrajña; otherwise known as prakr̥ ti
and puruṣa; otherwise in English the matter and Consciousness. And everyone of
us happens to be a mixture of kṣētra and kṣētrajña; or prakr̥ ti and puruṣa; neither
of these two can do any transaction by itself. Kṣētram cannot do any transaction by
itself; so also kṣētrajña also cannot do any action by itself. Kṣētram cannot do
because it is jaḍam; Kṣētrajña cannot do because it is akarta. Jatatvād akartr̥ tvād ca
kṣētrasya ca na vyavahāra; kṣētrajñasya api na kōpi vyavahāra. Therefore all the
transactions are done by the mixture of both kṣētra and kṣētrajña. When I say
mixture don’t think of Deepavali mixture. It is vēdāntic mixture. Even karma-yōga
upāsana-yōga and jñāna yōga are done by the mixture only and even when a jñāni
says ahaṁ-brahma-asmi the knowledge as well as the statement both of them
come from the mixture only. Kṣētram by itself cannot say ahaṁ-brahma-asmi;
kṣētrajña also cannot say ahaṁ-brahma-asmi. Mixture alone does all vyavahāra.
And according to Lord Kr̥ ṣṇa our problem is not the presence of the mixture itself.
Presence of the mixture is a blessing because everything is possible because of
mixture. Our problem is mixing of both of them in our understanding. So when we
use the word I, that there is a mixture, we do not recognise. The kṣētrajña part is

called ātma, the kṣētraṁ part is called ahaṁkāraḥ; that Ātma-ahaṁkāra mixture is
involved in all the transactions, we do not recognise. And of these two, the Ātma
part is the real-I, which we have to claim for liberation. The Ātma-component of
the mixture, the real-I, which we have to claim for liberation; and the ahaṁkāra or
kṣētraṁ part of the mixture we have to use, not claim, [when we use the word
Ātma, we have to use the word claim for liberation]; kṣētraṁ-ahaṁkāra part we
have to use for transactions. One we should use as a costume; and another we
have to claim as our real-nature. Our problem is we are claiming the costume as
our real nature. This wrong claiming and wrong expectation expressed in the form
of ahaṁkāra-mamakāra rāga and dvēṣa; and this duṣṭa-catuṣṭyam; ahaṁkāra-
mamakāra-rāga-dvēṣā; by claiming the wrong-component of me is the problem
and since the problem is the mixing up, which is called avivēkaḥ; non-
discrimination is the problem. Therefore the solution is discrimination. When
avivēka is the problem, vivēka is the solution; and therefore thirteenth chapter is
titled kṣētra-kṣētrajña-vibhāgaḥ; vibhāgaḥ means discrimination.
And in this process we are not going to physically separate Ātma and anātma; we
cannot physically-separate; separation has to be cognitive only. Similarly, in the
anātma there is reflected-Consciousness (RC), Ātma is the original-Consciousness
(OC); even the separation of OC and RC cannot be done physically. In fact this is
also an aside note we have to note; when I say mixture is doing the vyavahāra; we
have to include that mixture to OC and RC also. OC by itself cannot do any
vyavahāra; OC by itself cannot claim that I am OC. RC by itself cannot do any
vyavahāra; RC by itself cannot even exist. Therefore, all the vyavahāras are done by
OC-RC mixture alone. And of these mixture, when I use the word I, OC part I have
to claim; RC part I have to use; and this also is done by whom; the mixture only;
you should never hope to remove the RC and claim Aham brahma asmi, why, if you
remove the RC by going to nivikalpaka-samādhi, remove the mind and RC; what
will be the problem; no benefit at all because without RC you don’t get any benefit,
including claiming Aham-brahma-asmi aparōkṣa-jñānam requires the presence of

RC. Therefore using the word-I, bhāga-thyāga-lakṣaṇaya I should intellectually-

separate the RC; and intellectual-separation is negating the limitation and location.
Drop the sense of limitation and location; then I can claim Aham brahma asmi.
This alone is called jñānaṁ. Be a mixture; claim the Ātma-component. Be a
mixture; claim the Ātma-component. This is śravaṇaṁ and mananam and this can
take place in the vēdānta class; but this is not enough that you do in the class;
during the vyavahāra also, be the mixture; but remember what; very important
verse, how many times I am quoting you see, paśyañśṛṇvanspṛśañjighrann.. naiva
kiñcitkaromī [Gīta 5.8] I am akarta, abhōktaḥ, apramāta; I don’t have sañcita, I
don’t have āgāmi; then, I don’t have prārabdha also. Prārabhda is for the
kṣētraṁ-component; I don’t have prārabdha also. If I have to remember during
transactions, I have to convert jñānam into jñāna-niṣṭa. I have to convert prajñā
into sthiraprajñā. You will get jñānam and prajñā in śravaṇaṁ and mananam; only
through nidhidhyāsanam you can get sthiraprajñā or jñāna-niṣṭa; until then you
have to continue reinforcement. And therefore Lord Kr̥ ṣṇa repeats the knowledge
and we should not call it repetition; repetition is dōṣaḥ but in vēdānta we call it
not repetition; we do reinforcement; otherwise called nidhidhyāsanam.
And how a vēdāntic-nidhidhyasuḥ repeats this vision; during the transaction is said
in the ślōka; samaṁ sarvēṣu bhūtēṣu tiṣṭhantaṁ paramēśvaram; even during the
transaction, the one who does not lose sight of this particular fact. kṣētraṁ will be
kṣētraṁ; the very job of kṣētraṁ is to give problems at regular intervals; through
prārabdha; what prārabdha; unknown, unpredictable and often uncontrollable
prārabdha. And therefore mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ |
Āgamā... || 2-14|| it will surely come; thank God; apāyinaḥ; it will also go; either
the disease will go or you will have to go; therefore no problem; one of them is
going to go away. Therefore apāyinaḥ; kasmat? anityāḥ tān titikṣasva bhārata;
improve your endurance. That is the only message. This is the essence and now we
will go to the bhāṣyaṁ.

समं ननर्वंिेिं नतष्ठन्तं च्स्िकतं कुवयन्तम्; क्व? सवेिु समस्तेिु भूतेिु ब्रह्माददस्िावरान्तेिु प्राभणिु; कम्? परमेश्वरं
दे हेद्धन्िर्मनोबुद्ध्यव्यक्तात्मनः अपेक्ष्र् परमेश्वरः, तं सवेिु भूतेिु समं नतष्ठन्तम् ।
samaṁ nirviśēṣaṁ tiṣṭhantaṁ sthitiṁ kurvantam; kva? sarvēṣu samastēṣu bhūtēṣu

brahmādisthāvarāntēṣu prāṇiṣu; kam? paramēśvaraṁ
dēhēndriyamanōbuddhyavyaktātmanaḥ apēkṣya paramēśvaraḥ, taṁ sarvēṣu
bhūtēṣu samaṁ tiṣṭhantam |
Samaṁ is in the mūlam is equal to nirviśēṣaṁ without undergoing any viśēṣa; just
as the body has got kaumaram yauvanam jarā etc. various conditions are there;
states are there; Consciousness does not have any state like youthful state; middle
age-state higher state of Consciousness and all. There are people who do use that
expression; whenever you use the word higher state of Consciousness; and that
higher state refers to mind alone and Consciousness does not have any higher or
lower-state; it is stateless; [when you say stateless, it does not that it is a agathi] it
does not have viśeṣaḥ.
So samam means ever the same; nirviśēṣam; nirvikāram; avasthāthraya rahitam

ṣat-vikāra-rahitam ityarthaḥ;. and tiṣṭhantaṁ is in the mūlam is equal to sthitiṁ
kurvantam; it means remaining; remaining the same. Then Śaṅkarācārya asks the
question; kva? Kva means where does Ātma remains; then answer is given;
sarvēṣu bhūtēṣu in the mūlam; here the word bhūtam should be taken as living-
being. I have often said the word bhūta has the meaning of pañca-bhūtāni also;
here pañca-bhūtāni does not refer to pañca-bhūtas but prāṇinaḥ; living being; and
what type of living being; sarvēṣu bhūtēṣu is equal to brahmādisthāvarāntēṣu
beginning from the highest living being called Brahmāji or Hiranyagarba; here the
word Brahmāji does not mean nirguṇam Brahma but saguṇa Hiranyagarbaḥ.
From saguṇa Hiranyagarbaḥ up to sthāvaram; sthāvaram means what; a non-
moving living-beings; it means plant life; which does not move; otherwise called
plant kingdom; in all of them remaining; OK; who is remaining; Śaṅkarācārya
himself asks the question; kam? who remains in all the living beings; even ākāśa is
also there in all living-beings; which one you are referring to. Lord Kr̥ ṣṇa says I am

not referring to ākāśa-tattvam and I am referring to Paramēśvaraṁ. So instead of

using the word Ātma or sākṣi Lord Kr̥ ṣṇa uses the word Paramēśvara; from that
the indirect message given is; that Ātma in every ‘body’; the jīvātma is none other
than paramēśvaraḥ or Paramātma. And it is indirect mahā-vākyam because the
moment we say God we think something beyond the cloud; don’t imagine that;
you have to go somewhere; Īśvaraḥ sarva bhūtānam hṙdēśē Arjuna thiṣṭati; so
reaching God does not a involve travel; reaching God is nothing but claiming.
Therefore, very important; Paramēśvaram; and Śaṅkarācārya wants to give the
meaning of this word: Paramēśvara is the mixture of two words paramaḥ ca asu
Īśvaraḥ ca karmadāraya-samāsaḥ, Paramēśvaraḥ; and he gives the meaning of
Paramaḥ. Paramaḥ means superior; superior to what; he says superior to the

pañca-kōśas; so dēha-indriya-manō-buddhy-avyaktātmanaḥ here the word Ātma
means kōśaḥ; the fake-ātma that is the kōśaḥ; and what are the kōśas; dēha
annamaya-kośa; and indriya and manaḥ refers to manōmaya-kośa; buddhi refers
to vijñānamāya-kośa. Avyakta refers to ānanda-maya kośa; prāṇa-māya kośa is not
mentioned; it is understood; apēkṣya compared to pañca-kōśas; paramaḥ, the one
who is superior; and why the pañca-kōsas are inferior and Ātma is superior; you
can give several reasons; pañca-kōśās are finite and Ātma is Infinite. Pañca-kōśa is
mithya; Ātma is sathyam; because of the various reasons pañca-kōśās are
aparamaḥ and Ātma is paramaḥ. And not only it is superior; but Īśvaranca; Īśvaraḥ
means the master compared to the anātma, Ātma is called Īśvaraḥ because it is
never controlled by anātma; Ātma is never controlled or affected by anātma.
Remember the fourth capsule of vēdānta; what is the fourth capsule; I am never
affected by any event happening in the outside-kṣētraṁ; or any event happening
in the inside-kṣētraṁ of pañca-kōśās; whatever happens I am acēdyaḥ, adhāḥyaḥ,
aklēbhyaḥ, aśōṣyaḥ; therefore, I am never affected by anātma. On the other hand I
am the controller of the anātma. I am the controller of anātma in what sense? That
I alone lend three things to anātma; I am the greatest dena-bank; gifting three
things to anātma; what are the three fundamental things? Existence I lend;

Consciousness I lend; and now and then I lend happiness also. Therefore, I am the
master and anātma is the slave. Therefore svatantratvād Īśvaraḥ; paratantratvād
anīśvaraḥ; kṣētraṁ is aparamaḥ anīśvaraḥ,; kṣētrajña is paramaḥ and Īśvaraḥ ca.
So Paramēśvaraḥ taṁ sarvēṣu bhūtēṣu samaṁ tiṣṭhantam; the sentence is
incomplete; grammar student should note; so this same Ātma which is in all the
beings.
तानन नवशिननष्ट नवनश्र्त्सु इनत, तं च परमेश्वरम् अनवनश्र्न्तम् इनत, भूतानां परमेश्वरस्र् च अत्र्न्तवैलक्षडर्प्रदियनाियम् ।
tāni viśinaṣṭi vinaśyatsu iti, taṁ ca paramēśvaram avinaśyantam iti, bhūtānāṁ

paramēśvarasya ca atyantavailakṣaṇyapradarśanārtham |
Now Śaṅkarācārya goes to the second line of the ślōka; vinaśyatsu avinaśyantaṁ;
these two words describe the one feature kṣētraṁ and one feature of kṣētrajña;
the contradictory features are revealed to indicate that even though kṣētra and
kṣētrajña are together, at the same time they are diagonally opposite in their
features; tama prakāśavat viruddha svabhāvayōḥ; remembering Brahmasūtra
adhyāsa bhāṣyaṁ; yusmat asmat pratyayaḥ gōcarayōḥ; viṣaya-viṣayinayōḥ tama
prakāśavat viruddha svabhāvayōḥ; they are contradictory. And still we manage to
mix them; that is our glory; So tāni viśinaṣṭi; tāni they are separated, distinguished;
tāni means what; bhūtāni and the bhūta-Īśvaraḥ ca; viśinaṣṭi means qualifies or
distinguishes. Who distinguishes? Bhagavān distinguishes by using an appropriate
adjective; and what are they? Vinaśyatsu, as far as kṣētraṁ is concerned they are
all perishable in nature; and taṁ ca paramēśvaram avinaśyantam, on the other
hand Kṣētrajña, the puruṣa is avinaśyantam imperishable; and why the two
adjective are given? Bhagavān gives so that they can be contrasted clearly;
therefore bhūtānāṁ Paramēśvarasya ca, for the kṣētraṁ; bhūta means the
kṣētraṁ; Paramēśvarasya, kṣētrajñasya ca that means atyanta-vailakṣaṇya-
pradarśanārtham, to show that they are not superficially-different but they are
diagonally-opposite.

And in this context you should remember the five-features of anātma; and the
contradictory five-features of Ātma. Let us remember; [even though you know very
well] I want to remember, dṙśyatvam, baudhigatvam, saguṇattvam, savikāratvam,
agamāpāyitvam; and Ātma has got adṙśyatvam, abaudhigatvam, aguṇatvam,
avikāratvam, anagamāpāyitvam. One is object [anātma]; another is subject [Ātma].
Baudhigatvam and abaudhigatvam one is material and the other is non-material;
one is changing; another is non-changing; [I am using one - which one in the end
do not inter-change - like that after 9 days of Rāmāyaṇa story, only one doubt,
three words all beginning with Ra, Rāma, Rāvaṇa and Rakṣasa; my only doubt is
whether Rāma is Rakṣasa or Rāvaṇa is Rakṣasa, and the Kathakar said: I regret the
moment I chose to tell Rāmāyaṇam to you; like that I am saying one is changing
and the other one is non-changing, which one]. And fourth-difference is one is
attributed and another is attributeless. And the fifth-one alone Lord Kr̥ ṣṇa is
highlighting; therefore in the śāstra, anyone of them is mentioned; immediately
your mind should remember all these five features. In the Sunday class, I have
given a clue also; OMACT. Object, Material, Attributed, Changing, Transient;
agamāpāyitvam. thus vinaśyatsu avinaśyantam.
सवेिां नह भावनवकाराणां जननलक्षणः भावनवकारो मूलम्; जन्मोिरकालभानवनः अन्र्े सवे भावनवकाराः नवनािान्ताः;
नवनािात् परो न कभश्चत् अत्स्त भावनवकारः, भावाभावात् । सनत नह धर्मंभण धमायः भवन्न्त ।
sarvēṣāṁ hi bhāvavikārāṇāṁ janilakṣaṇaḥ bhāvavikārō mūlam;

janmōttarakālabhāvinaḥ anyē sarvē bhāvavikārāḥ vināśāntāḥ; vināśāt parō na
kaścit asti bhāvavikāraḥ, bhāvābhāvāt | sati hi dharmiṇi dharmāḥ bhavanti |
Even though we are supposed to be senior-student; I have come to the thirteenth

chapter; suddenly Śaṅkarācārya wants to remind us a little part of Tattva-Bodha.
He says everything in the creation has got six types of modifications; they are
jāyatē, asti, vardhatē, vipariṇamatē, apakṣīyatē, vinaśyati. In Tattva-bōdha, the first
one is enumerated as asti, but that is an exception, [in mother’s womb], jāyatē
[birth], vardhatē [growth], vipariṇamatē [static state], apakṣīyatē [degeneration]

and vinaśyati [disintegration]. In most of the other vēdānta grandhas, there is a

slight change in order. And that changed-order we have to note; here also
Śaṅkarācārya uses the changed order only. Normally we start with what; asti
jāyatē; but the popular order is not that; asti, jāyatē, vardhatē, vipariṇamatē,
apakṣīyatē, vinaśyati.; jāyatē, a child is born; and thereafter asti; it is not still born
but it is; survives; because a thing can be born and gone; therefore birth first. That
is why Śaṅkarācārya uses the word mūlam; therefore according to Śaṅkarācārya
first one is not asti; jāyatē is the first-one; and born; then is; and thereafter
vardhatē growth; then vipariṇamatē, metamorphosis or changes; and then
apakṣīyatē degenerates; and then vinaśyati dies. So Śaṅkarācārya says the mūlam
is janma. Then what is the last one; vināśaḥ or maraṇam. And Śaṅkarācārya says
once Lord Kr̥ ṣṇa negates the sixth-one; it means vināśaḥ; then by implication Lord
Kr̥ ṣṇa has negated all the other-previous-five; and that is what is said here.
sarvēṣāṁ hi bhāva-vikārāṇāṁ; for all the six types of modifications of the
temporary things of the universe; bhāva means vasthu or things of the universe,
things within the universe; we are not including Brahman and māya in this list. We
are talking about only the things within the universe; why we don’t include
Brahman and māya; both do not have janma; Brahman is also anādi and māya is
also anādi. Puruṣa is also anādi; prakr̥ ti is also anādi [which verse of the 13th
chapter you should remember. If you remember instantly this slōka, it is great.
prakr̥tiṁ puruṣaṁ caiva viddhyanādī ubhāvapi]. Here bhāva refers to all the
things within the universe. Have got Bhāva-vikhārās; six modifications are there.
Of all those six modifications, janilakṣaṇaḥ bhāvavikāraḥ, the modifications called
janma; jānīhi means janma; bhāvavikārāḥ mūlam; mūlam means prathamam; that
means what; in Tattva bōdha; the order has been changed; and we have to change
it. Svabhāva-vikāraḥ mūlam; anyē sarvē bhāvavikārāḥ vināśāntāḥ; anyē sarvē
bhāvavikārāḥ [you have to rearrange the sentence; you should read in the
following order, anyē sarvē bhāvavikārāḥ] all the other modifications up to the
final modification of death; all the other modifications, vināśāntāḥ, up to the final

modification of death; so all the other five-modifications, up to the final

modification of death; then you have to read janmōttara-kāla-bhāvinaḥ bhavanti;
all of them comes only after janma; the other five are relevant only after janma.
Whether the child survives or not the question comes after the birth of the child
alone you can ask; is it alive; don’t ask the question; if it is alone does it grow
properly and all the other things; and then does it give all the problems also; anyē
sarvē bhāvavikārāḥ vināśāntāḥ janmotra-bhavinah, you have to read last, it is
subjective-complement bhavanti. Ok; why are you saying all these things;
therefore, when the final-vikāra is negated all the others are not there. Therefore
he says vināśāt paraḥ kaścit bhāvavikāraḥ nāsti; after the final modification of
death; you cannot talk about any other modification; so vināśāti, after the final
modification of death, anyaḥ paraḥ; paraḥ means after; kaścit bhāva vikāraḥ nāsti,
there is no other vikāra of the object, why; because after death the material itself is
not there; where is the question of bhāva-vikāraḥ.
Bhāvasya ēva abhāvē, kathaṁ bhāva vikhārah bhavathi; when the thing itself is
gone, after a person is dead; you do not ask is he healthy or sick. So adjectives can
exist only if noun exists; therefore vikāras or attributes; the vasthu is the
substance; once the substance is gone; attributes are not relevant. Therefore he
says dharmiṇi hi sati only when there is a substance; dharmaḥ bhavanti; attributes
can be there. Here by the word ‘attributes’ what does he mean; vikāraḥ; so
bhāvasya ēva abhāvē where is the question of bhāva-vikāra; so bhāva-abāvād;
means vasthu-abhāvāt; dharmi-abhāvāt; dharmāḥ-vikāraḥ na bhavanti. Even
though it is the most fundamental lesson of Tattva-bōdha, Śaṅkarācārya seriously
talks about that, because it is 13th chapter. Because he has talked about, we should
also be serious. Why do we mention all of them? Because in the mūlam there is a
word ‘avinaśyantaṁ’; ātma does not have vināśaḥ; and therefore Śaṅkarācārya
says upalakṣaṇaya, by implication Ātma does not have nāśa means Ātma is free
from all the six vikāras. Remembering the 2nd chapter, ślōka twenty,

न जार्ते चिर्ते वा कदाचचन्

नार्ं भूत्वा भनवता वा न भूर्ः ।
न हन्र्ते हन्र्माने िरीरे ॥ २-२०॥
na jāyate mriyate vā kadācin

nāyaṃ bhūtvā bhavitā vā na bhūyaḥ |
ajo nityaḥ śāśvato:'yaṃ purāṇo
na hanyate hanyamāne śarīre || 2-20||
That is the message.
अतः अन्त्र्भावनवकाराभावानुवादे न पूवयभानवनः सवे भावनवकाराः प्रनतनििाः भवन्न्त सह कार्ैः ।
ataḥ antyabhāvavikārābhāvānuvādēna pūrvabhāvinaḥ sarvē bhāvavikārāḥ

pratiṣiddhāḥ bhavanti saḥ kāryaiḥ |
Ataḥ therefore, so the implication of the word avinaśyantaṁ; all these are analysis
of one word ‘avinaśyantaṁ’ non-dying; antyabhāva-vikārā-bhāva-anuvādēna by
restating the absence of death for Ātma; pūrvabhāvinaḥ sarvē vikāraḥ all the
preceding conditions also like birth growth decay etc., all the previous bhāva
vikāras also pratiṣiddhāḥ bhavanti. they are all negated; and not only they are
negated saḥ kāryaiḥ all the consequences of these bhāva-vikāras, kāryaiḥ means
consequences, are also negated; what do you means by consequences; the pain
and sufferings involved; birth involves pain for the mother and child; at least
mother can express the pain; the poor child cannot do anything except crying
aloud; nothing else it can do. And thereafter growing problem; there is injection
once a month; thereafter every disease, new disease they discover and new
injection also; that consequence janma mr̥ tyu jarā; the biggest problem is what;
jarā and consequent problems not only for ourselves but for others also. Senior
citizen homes all these are kāryam of the ṣat-vikāras; so therefore entire saṁsāra
along with that is negated for what; for Ātma all these problems are not there.
तस्मात् सवयभूतैः वैलक्षडर्म् अत्र्न्तमेव परमेश्वरस्र् शसिम्, ननर्वंिेित्वम् एकत्वं च । र्ः एवं र्िोक्तं परमेश्वरं पश्र्नत, सः
पश्र्नत ॥

tasmāt sarvabhūtaiḥ vailakṣaṇyam atyantamēva paramēśvarasya siddham,

nirviśēṣatvam ēkatvaṁ ca | yaḥ ēvaṁ yathōktaṁ paramēśvaraṁ paśyati, saḥ
paśyati
Tasmāt, by adding the two adjectives, one adjective is vinaśat tu an adjective

belonging to kṣētraṁ and another adjective avinaśyantaṁ belonging to kṣētrajña;
they are very significant adjectives; you cannot gloss over that; you have to stay
there; apply the mind and assimilate the message given by that. Śaṅkarācārya
wants us to stay in that adjective for some time; and get the message through the
adjective; what is that message? He says; Paramēśvarasya for that Ātma atyantam
ēva vailakṣaṇyam it is absolutely different from; Ātma is absolutely, totally different
from; what; sarvabhūtaiḥ; different from the bodies-of-the-world including my
own body; different from all bodies and we should not leave your own body.
sarvabhūtaiḥ; in English grammer you say different from; pancami vibhakti, [in
Sānskrīt grammar we do not use pancami-vibhakti, we use tritiya-vibhakti,
sarvabhūtaiḥ vailakṣaṇyam means even though the world is tritiya; in English we
have to translate it as from arthē-tritiya] not only Ātma is different; nirviśēṣam it is
attributeless also; and not only that another very very important thing also he
wants us to note because in this advaitam is different all the other darśanams;
sāṅkya-philosopher also says Ātma is caitanya-svarūpaḥ; Ātma is asaṅgaḥ; Ātma is
sarvagathaḥ; Ātma is all pervading; uncontaminated caitanyaṁ Sāṅkya-
philosopher says; yōga-philosopher also says you should note; all people talk of
yōga, yōga, we should note; yōga is wonderful as aṣṭanga yōga; but its philosophy
is terrible philosophy; yōga-śāstra also says Ātma is caitanya-svarūpaḥ; asaṅgaḥ,
sarvagataḥ; after saying all these things yōga-śāstra says; each jīva has got one all-
pervading-Ātma. So how many all-pervading-ātmas are there in the hall; as many
people are so many atmas are there; what a stupid thing; therefore all the other
darśanams are dvaita-darśanaṁ. We alone say that bodies are many but
Consciousness cannot be many; just as containers can be many; but the space

cannot be many; therefore there is only one Ātma. Therefore I, the Ātma is the
same in every body. That alone Lord Kr̥ ṣṇa said in the 5th chapter of the Gīta;
नवद्यानवनर्सम्पन्ने ब्राह्मणे गनव हत्स्तनन ।

िुनन चैव श्वपाके च पच्डिताः समदर्िंनः ॥ ५-१८॥
vidyāvinayasampanne brāhmaṇe gavi hastini |

śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ || 5-18||
And the same idea is in the sixth chapter ślōka nine also;
सुहृत्न्मत्रार्ुयदासीनमध्र्स्िद्वे रर्बन्धुिु ।
साधुरवनप च पापेिु समबुद्धिर्वंशिरर्ते ॥ ६-९॥
suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu |
sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate || 6-9||
Samadarśinaḥ in the 5th chapter sama buddhiḥ in the sixth chapter and samam
sarvēṣu bhūtēṣu paśyantam is in thirteenth chapter; so thus the idea is (do not say
repeated, what is the right word] reinforced in three places. Every guru has to do
that; abhyāsaḥ is the duty of a guru.
Therefore ekatvaṁ is very very important. So ekatvaṁ ca; Now Lord Kr̥ ṣṇa comes
to the next line in the ślōka. What is that; yaḥ paśyati saḥ paśyati, in the fourth
quarter; yaḥ ēvaṁ yathoktaṃ paramēśvaram paśyati, whoever sees this Ātma, and
how can you say ‘see the Ātma’; you only say Ātma is not available for na tatra
cakṣur gacchati na vāk gacchati; you say I cannot see that; it is not an object at all;
but Lord Kr̥ ṣṇa shamelessly says paśyati; therefore we say śāstra-cakṣuṣa-jānāti;
the one who understands through the eye of śāstram. Madhusudhana Sarasvati,
he nicely writes śāstra-cakṣuṣa-jānāti; with the eye-of-śāstram; when a scientist
says that the wall is nothing but atom in motion; this mike is nothing but what;
atoms in high-velocity-motion; does he see the fact or not; he sees this fact; he
knows and if we are convinced we also know that the mike is nothing but atoms in
motion; but can you see the atom with the eyes. I see with what eyes; atomic-

science-cakṣuṣa; ahaṁ paśyāmi and if you study Māṇḍūkya Kārikā, alāta śanti
prakaraṇam; it is not even atoms-in-motion; it is nothing but one-Consciousness in
seeming-motion. Here we have to use ‘seeming’, one-seeming-consciousness in
seeming-motion alone, is all this, iti yaḥ śāstra-cakṣuṣa-paśyati’; the one who sees
‘saḥ paśyati’ he alone sees the truth. According to scientists also; wall is collective
illusion; but what is the fact; Atom is the fact. ‘Collective’ we have to put because
we all see the wall; it is a collective-illusion. Similarly here also, what is, is nothing
but Ātma alone. More in the next class.

432 Verses 13.27 and 13.28
Page 344 bhāṣyam 2nd paragraph
तस्मात् सवयभूतैः वैलक्षडर्म् अत्र्न्तमेव परमेश्वरस्र् शसिम्, ननर्वंिेित्वम् एकत्वं च । र्ः एवं र्िोक्तं परमेश्वरं पश्र्नत, सः
पश्र्नत ॥
tasmāt sarvabhūtaiḥ vailakṣaṇyam atyantamēva paramēśvarasya siddham,

nirviśēṣatvam ēkatvaṁ ca | yaḥ ēvaṁ yathōktaṁ paramēśvaraṁ paśyati, saḥ
paśyati ||
Śaṅkarācārya is commenting upon the 27th verse of the 13th chapter, which talks
about the ātma-darśanaṁ which has been already discussed in all the previous
slōkās, in the form of kṣētrajña-rūpa-ātma; and in the form of puruṣaḥ it has been
talked about; and since the ātma-darśanaṁ is very important and it is deliberating
wisdom, Kr̥ ṣṇā is consolidating all that in these slōkās. And a wise-person is one
who sees the ātma as uniformly present in all the living beings; samam sarvēṣu
bhūtēṣu tiṣṭantam. Sarvēṣu bhūtēṣu Śaṅkarācārya said Brahmādi stavarāntēṣu;
right from Hiraṇyagarba up to a plant, in everyone.
And while talking about sthāvaram I made a remark in the last class, sthāvaram
means a plant, a living-being, and according to śāstra, plants are also jīvas and
therefore plants also have stūla-śariram, sūkṣma-śariram, kāraṇā-śariram;
cidābhāsā and karma. While talking about karma I made a remark, sañcita-karma
and āgāmi-karma. Some students raised a question: Do plants have āgāmi-karma?
Very observant-listening! they ask; Do plants have āgāmi-karma? What is the
answer? Plants do not have āgāmi-karma. Āgāmi-karma is possible only where
free-will is functioning. Human-beings alone have free-will; animals do not have at
least in animal-janma. When they become human-beings their free-will starts
functioning; Therefore, plants have got sañcita and prārabdha; I said āgāmi, so

you have to make a correction; sañcita and prārabdha and not āgāmi; [I am very
happy students are listening, very very carefully; that is very very good]. And then
Lord Kr̥ ṣṇa concluded that statement saying whoever sees Ātma in everyone, that
person alone really sees. Yaḥ paśyati, yaḥ sarvatra ātmanam paśyati saḥ ēva
paśyati; which means all others are blind-people; according to Lord Kr̥ ṣṇa. And
with that the commentary is over. Now Śaṅkarācārya raises a question and
answers. We will read that portion.
ननु सवोऽनप लोकः पश्र्नत, ककं नविेिणेन इनत । सत्र्ं पश्र्नत; ककं तु नवपरीतं पश्र्नत । अतः नवशिननष्ट — स एव पश्र्तीनत ।
nanu sarvō:'pi lōkaḥ paśyati, kiṁ viśēṣaṇēna iti satyaṁ paśyati; kiṁ tu viparītaṁ
paśyati | ataḥ viśinaṣṭi — sā ēva paśyatīti
So somebody, a pūrva-pakṣi raises a question; why do you say jñāni alone sees the
Ātma in everyone. Whether a person is a jñāni or ajñāni, all the people are aware
of the jīvātma; which is located in all the body. And that jīvātma alone is available
in the form of word-I, the meaning of the very word-I is Ātma.
And Ātma is svayaṁ-prakāśaḥ and therefore everybody has got Ātma-jñānam;

Ātma-darśanaṁ is universally available; what is the reason; Ātma being svayaṁ-
prakāśaḥ. And everybody knows not only the Ātma which is present in every-body
but the Ātma is present in all others also; because of that alone every-body is a
living-being; this Ātma darśanaṁ as jīvātma everybody has. All of them are seeing
the Ātma. Why do you specifically say that only this particular person has
darśanaṁ. Why do you say others do not have. You should not differentiate; jñānis
or ajñānis, everybody knows the Ātma. This is the question of pūrva-pakṣi.
Nanu; Śaṅkarācārya objects this statement. Sarvaḥ api lōkaḥ; here lōkaḥ means
manuṣyaḥ iti arthaḥ; so every human-being jñāni or ajñāni, paśyati ātmanam
paśyati and refers to the Ātma as ahaṁ also; after paśyati full stop. Kiṁ viśēṣaṇēna
why do you specifically mention that jñāni alone sees Ātma. According to us ajñāni
also sees the Ātma why, because Ātma is self-evident as ahaṁ-padārthaḥ; so kiṁ

viśēṣaṇēna why this specification, iti. This is the objection. For that Śaṅkarācārya
gives his answer. Satyaṁ paśyati; yes everybody is aware of the Ātma; everybody
knows the ātma as the meaning of the word-I; therefore self-knowledge is not
lacking. So the problem is not absence of knowledge; Ātma-adarśanaṁ is not the
problem. Then what is the problem? Ātma-viparīta-darśanaṁ alone is the problem.
The self has been misunderstood; this misunderstanding is the problem. Therefore
he says satyaṁ-paśyati; paśyati means what is the subject; sarvaḥ api paśyati;
ajñāni api paśyati. Ajñāni also knows the Ātma as the meaning of the I. [after
paśyati full stop]. Kiṁ tu, on the other hand, the problem is viparītaṁ-paśyati
everyone sees the Self, they see the Self wrongly. And how do they see wrongly;
either they understand dēha as the Ātma or they understand the sūkṣma-śarīraṁ
as the Ātma or they talk about Ātma as kāraṇa-śarīraṁ; viśva-rūpēṇa, taijasa-
rūpēṇa or prajñā-rūpēṇa paśyati; kartṙu-rūpēṇa or bhōktṙu-rūpēṇa ātmānam
paśyati; they do not understand, I am not viśva, not taijasa and not prajñā; not
karta, not bhōktā; nāntaḥprajñaṁ na bahiṣprajñaṁ iti kōpi na jānāti; therefore
more than ignorance, misconception is the problem. Therefore, viparītaṁ paśyati;
they understand Ātma wrongly. After paśyati, again full stop.
Then ataḥ viśinaṣṭi — therefore Kr̥ ṣṇā says the one who sees the Ātma in the right
manner. Like what, seeing the rope; a person who sees the rope-as-rope. The one
who see the rope-as-snake also sees the rope; both of them have got open eyes;
both of them see alright; but one sees the rope-as-rope and another sees the
rope- as [rope]-snake. Everybody says I am; one says I-am-dāsōham-jīvātma;
another person says ahaṁ-brahma ahaṁ-Paramātma; that viparīta-darśanaṁ is
the problem and wrong perception is as good as no perception. Wrong-perception
is as good as no perception. Therefore Lord Kr̥ ṣṇa says yaḥ viparitam paśyati saḥ
na paśyati; yaḥ yathārtham paśyati; saḥ ēva paśyati. Yaḥ paśyati saḥ paśyati; two
statements; yaḥ viparītam; adverbial; yaḥ viparītam paśyati saḥ na paśyati; paśyan
api na paśyati mūḍhaḥ; yaḥ yathārtham-paśyati, saḥ-ēva-paśyati. That is why wise
people are called pārpān. DK people use it for insulting Brahmins; but pārpān

means one who sees what is to be seen [யனத ோர்ைைபமோ, அனத ோர் ோன் ]. In
English also, wise people are called seers; that means other people even though
they have eyes, and have done cataract operation and have also got proper
spectacles, but they cannot be called seers. Here is the one who understands Ātma
as Paramēśvaram. That’s why Kr̥ ṣṇā gives the viśēṣanaṁ, yaḥ Ātmanam
paramēśvaratvēna paśyati, saḥ ēva paśyati; the one who sees as a jīvaḥ he does
not know. That Śaṅkarācārya explains, we will read.
र्िा नतचमरदृनष्टः अनेकं चन्िं पश्र्नत, तमपेक्ष्र् एकचन्िदिी नवशिरर्ते —

स एव पश्र्तीनत; तिा इहानप एकम् अनवभक्तं र्िोक्तं आत्मानं र्ः पश्र्नत, सःनवभक्तानेकात्मनवपरीतदर्िंभ्र्ः नवशिरर्ते —
स एव पश्र्तीनत । इतरे पश्र्न्तोऽनप न पश्र्न्न्त, नवपरीतदर्िंत्वात् अनेकचन्िदर्िंवत् इत्र्ियः ॥ २७
yathā timiradr̥ ṣṭiḥ anēkaṁ candraṁ paśyati, tamapēkṣya ēkacandradarśī viśiṣyatē

— sā ēva paśyatīti; tathā ihāpi ēkam avibhaktaṁ yathōktaṁ ātmānaṁ yaḥ paśyati,
saḥ vibhaktānēkātmaviparītadarśibhyaḥ viśiṣyatē — sā ēva paśyatīti | itarē
paśyantō:'pi na paśyanti, viparītadarśitvāt anēkacandradarśivat ityarthaḥ || 27 ||
All these are establishing advaitam; ēkātma darśanaṁ, advaita Ātma-darśanaṁ

alone is yathārtha-darśanaṁ. Yathā timira-dr̥ ṣṭiḥ, just as a person who has got
some defect in the eyes; timiram means cataract or any nētra-rōgaḥ; anēkaṁ
candraṁ paśyati, on a pournami night he looks at the moon alright, but looking at
the moon because of the cakṣur-dōṣaḥ his problem is not non-perception; his
problem is wrong-perception. Wrong-perception is worse than non-perception. So
how does he see. Anēkam candram paśyati; advaitam he sees as dvaitaṁ. That is
why that example is taken. Advaita-chandram dvaita-chandratvēna paśyati; and
there is another person who has got right vision; so taṁ apēkṣya, compared to the
dvaita candradarśī, ēka-candra-darśī; the other person who is advaita-candra-darśī
is viśiṣyatē, he is qualified and glorified as what; he is really a seer; dvaita-candra-
darśī is na paśyati; paśyan api na paśyati; seeing he does not see; iti viśiṣyatē,
means distinguish; how— sā ēva paśyati, that person alone is a seer. Saḥ ēva
paśyati, tathā ēva iha api, in vēdāntic context also the one who resolves the
triangular-format; in triangular-format, the one Ātma is given three adjectives;
jīva-Ātma one adjective; parama-Ātma another adjective; and un ātma; un is the

third adjective; jīvātma is jīvaḥ; Paramātma is Īśvaraḥ; anātmā is jagat; jīva-jagat-

Īśvara-rūpēṇa, ēkam advaitam ātmānam paśyati; therefore ēkam avibhaktaṁ;
avibhaktam means undivided; yathōktaṁ ātmānaṁ, the Ātma which has been
mentioned by Krishna in the Gīta as identical with Paramātma. In fact it is a mahā-
vākyam; samam sarvēṣu bhūtēṣu; when you say it refers to jīvātma;
paramēśvaram paśyati means Paramātma, sāmānādhi-karaṇya-prayōgaḥ. samam
sarvēṣu bhūtēṣu is a mahā-vākyam.
That is why Śaṅkarācārya uses the word avibhaktaṁ, akanḍārtham; without any
bhēda, yathōktām ātmānam yaḥ paśyati; that ēkātma-darśī is different from
vibhakta anēka-Ātma-darśībhyaḥ; he is different from other people who feels
vibhakta; vibhakta means different; jīvātma-jīvātma-bhēda; jīvātma-Paramātma-
bhēda; jīvātma-anātma-bhēda; these three types of division the one who sees and
who is he; viparīta darśībhyaḥ one who sees wrongly; compared to them, viśiṣyatē;
advaita-darśī is distinguished/separated; and how does Kr̥ ṣṇā separate; saḥ ēva
paśyati, he alone sees; others are open-eyed blind people; open-eyed but blind
people; iti viśiṣyāte; itarē means the other people; paśyantaḥ api, even though
they are seeing that means what even when a person is in vēda-pūrva-bhāga
involved in jīvātma-paramātma-bhēda darśanaṁ; bhāvana is there; he is a mahā-
bhaktāḥ; he is a mahā-upāsakaḥ, he is a mahā-karta; and he does pūjā and he
comes under viparīta-darśī or yathārtha-darśī; remember, they also comes under
ajñāni; viparīta-darśi only; only advantage is one who is in vēda-pūrva is closer to
vēdānta, compared to other people who have not come to vēda-pūrva itself. But
remember even dāsōham-bhāvana is mithya-darśanaṁ only is the message here.
Viparīta-darśitvāt; they also being viparīta-darśī; anēka-candra-darśivat; like the
perceiver of many moons, na paśyanti; they are not seeing. That is why in Vicāra
Sāgara he quoted well-known Brihadaranyaka-vākyam; yaḥ anyām dēvatāṁ
upāstē; anyaḥ asau anyaḥ ahaṁ asmīti saḥ na vēda. All these slōkās are based on
the upaniṣad vākyam. Ok. All very very important slōkās, because upaniṣat sāram
is there in the Gīta; that is why we say sarva upaniṣata gāvaḥ, dōgda gōpāla

nandanaḥ; that is why I say Gīta must be studied two times; first we have to study
Gīta as an introduction to the upaniṣat; before study of the upaniṣat you have to
read Gīta; when we study the Gīta before the upaniṣat, you will get an idea about
Gīta but you will never get the real depth of the Gīta. Then what we have to do is to
study the upaniṣat and after studying the upaniṣat we have to some back again
and Gīta studied through the goggles of the upaniṣat; then alone will really the
meaning of Gīta one gets. If you study the āgama-śāstras and look at Gīta through
the āgama-śāstras, āgama-śāstras promotes what; promotes dvaitaṁ or advaitam;
all āgama-śāstras promotes dvaitaṁ only. And after studying āgama-śāstras,
whether it is śaiva-āgama or vaiṣnava-āgama; or even śākta-āgama; if you study
śākta-āgama, relatively better; and look at the Gīta it will only promote what;
dvaita-darśanaṁ; Bhagavān is wonderful; Bhagavān is wonderful; that is good; but
the immediate statement is I am miserable. So therefore if that idea should go, say
Bhagavān is wonderful but immediately add a semi-colon; I am also wonderful; I
am as wonderful as Bhagavān; and in fact all the vibhutīs of Bhagavān are my
vibhutīs and only then we say upaniṣat message is clear; that is possible only when
Gīta is interpretted based on upaniṣat, whereas all other people interpret based on
āgama-śāstras; you will never get the essence.
The anvaya is: sarvēṣu vinaśyatsu bhūtēṣu tiṣṭhantaṁ avinaśyantaṁ

paramēśvaram yaḥ paśyati sā paśyati.
र्िोक्तस्र् सम्र्ग्ज्दियनस्र् फलवचनेन स्तुनतः कतयव्या इनत श्लोकः आरभ्र्ते —
yathōktasya samyagdarśanasya phalavacanēna stutiḥ kartavyā iti ślōkaḥ ārabhyatē

—
This advaita-darśanaṁ alone is the culmination for all the spiritual sādhana;
dvaita-darśanaṁ is very important only as a stepping stone but not as a
culmination. That is why we repeatedly say without dvaita-bhakti; advaita-jñānam

is not possible and without advaita-jñānam dvaita-bhakti is incomplete. We make

this statement because advaita-jñānam alone can liberate a person. And therefore
Lord Kr̥ ṣṇa tells in the following slōkās, advaita-jñānam alone will give liberation;
those who do not have this knowledge, will continue to be a mortal; and if a
person continues to be mortal; it is whose mistake? who is to be blamed? If I
continue to be mortal, Bhagavān cannot be blamed; śāstram cannot be blamed; I
alone have to be blamed because and I am the one who has to claim my-
immortality. As long as jīva-bhāva is there, punarapi-jananam punarapi-maraṇam
mortality will continue. This is the essence of this ślōka, beautiful introduction.
Yathōktasya saṁyag-darśanasya stutiḥ; the glorification of the right-vision; i.e.,

advaita-darśanaṁ which is yatōktaṁ; it is not Śaṅkarācārya’s darśanaṁ; but
Bhagavān Kr̥ ṣṇa’s teaching; that is why he adds yatōktaṁ; Śaṅkarācārya is very
careful in establishing that advaita-darśanaṁ is not his philosophy; he repeatedly
emphasises that advaita-darśanaṁ is not his philosophy; but it is śruti-smr̥ ti-
purāṇa-itihāsa darśanaṁ only. Yathōktasya saṁyag-darśanasya stutiḥ kartavyā
must be glorified. Why it is to be glorified? Then alone people will come to
advaitam. Or else they will remain eternally in nāma-sankeertanam saying that
that is enough; that is not enough; they have to come to advaitam; that must be
told. How one should attract people? Advertisement is required. Therefore Lord
Kr̥ ṣṇa also gives advertisement how; phala-vacanēna; by giving talking about the
benefit of advaita-darśanaṁ; what is that; advaita-darsanam alone will take you to
immortality; dvaita-darśanaṁ preserves mortality; this message must be given;
therefore phalavacanēna; by giving the phalam, stutiḥ kartavyā iti, with this
intention ślōkaḥ ārabhyatē, the following slōka is given.
Verse 13.28
समं पश्र्न्न्ह सवयत्र समवच्स्ितमीश्वरम् ।

न नहनस्त्र्ात्मनात्मानं ततो र्ानत परां गनतम् ॥ गीता १३-२८॥
samaṁ paśyanhi sarvatra samavasthitamīśvaram |

na hinastyātmanātmānaṁ tatō yāti parāṁ gatim || Gītā 13-28||
The essence of this ślōka is, as I often say, as long as there is dāsōham-bhāvana,
jīva-bhāvaḥ is there, triangular-format is there; even Bhagavān cannot help us
because, in triangular-format the most powerful one, remember karma alone is
most powerful, and Bhagavān will say I cannot do anything because I am karma
phala-dātha, what I can I give you is punarapi-jananam-punarapi-maraṇam. And
Bhagavān cannot take me out of the janana-maraṇa cycle; as long as I am
triangular-format. If I have to get out of triangular-format, out of the janana-
maraṇam cycle, I have to get out of triangular-format; and how can I do that; it is
in my hands and Bhagavān has given the upaniṣat for that only; Bhagavān has
given the provision in the upaniṣat and I have to study the upaniṣat and Bhagavān
cannot lift me out of the triangular-format. Bhagavān has thrown a rope; what is
the rope; he has come in helicopter and he has given a rope; that rope is called
upaniṣadic-rope, by making use of upaniṣadic-rope; I have to change the format
from triangular to binary and once I come to binary-format; jīva-bhāva goes away
and karma is not there. And Bhagavān cannot give me punarapi-jananam,
punarapi-maraṇam cycle; therefore who makes me mortal; not Bhagavān; not
even karma; I am responsible and who releases me from mortality; I am
responsible. For the one who gets knowledge, he is no more mortal; all others are
keeping themselves mortal and Lord Kr̥ ṣṇa uses the word they are killing-
themselves. Lord Kr̥ ṣṇa’s peculiar statement Dvaitins are killing-themselves. All
Dvaitins are committing suicide. What a powerful statement! How does Kr̥ ṣṇā say
Dvaitins are killing-themselves; by being Dvaitins they are making themselves
mortal. In fact they are not making-themselves-mortal, they are preserving-
themselves-as-mortal, whereas Advaitins alone are lifting-themselves-out-of-
mortality; how; by changing the format from triangular to binary-format. Lord
Kr̥ ṣṇa has not said format and all; I am using that language. That’s all. We will read
the bhāṣyam.

समं पश्र्न् उपलभमानः नह र्स्मात् सवयत्र सवयभूतेिु समवच्स्ितं तुपर्तर्ा अवच्स्ितम् ईश्वरम् अतीतानन्तरश्लोकोक्तलक्षणचमत्र्
ियः । समं पश्र्न्न्कम्? न नहनत्स्त कहंसां न करोनत आत्मना स्वेनैव स्वमात्मानम् । ततः तदकहंसनात् र्ानत परां प्रकृष्टां गकतं मोक्षा
्र्ाम् ॥
samaṁ paśyan upalabhamānaḥ hi yasmāt sarvatra sarvabhūtēṣu samavasthitaṁ tul

yatayā avasthitam īśvaram atītānantaraślōkōktalakṣaṇamityarthaḥ | samaṁ paśya
nkim? na hinasti hiṁsāṁ na karōti ātmanā svēnaiva svamātmānam | tataḥ tadahiṁ
sanāt yāti parāṁ prakr̥ṣṭāṁ gatiṁ mōkṣākhyām ||
So the first line of the ślōka is the repetition of the previous ślōka; whoever gains
knowledge mentioned in the previous ślōka; samaṁ paśyan here sama refers to
sama-ātmanam the Ātma which is the samam; and it is both adjective and
adverbial; sub-commentators see sama-Ātma if you say it is adjective; they see the
same-Ātma if you say it means adjective; they see the Ātma samely; equally means
adverb; both meanings are to be taken; they see the equal-Ātma; they see the
Ātma equally; equal is adjective qualifying Ātma and equally is adverb qualifying
seeing.
So samaṁ-ātmanam paśyan; ātmānam-samaṁ-paśyan; [ஸமமோை ோர்த்துவிட்டு]

they see the two equally; and paśyan means upalabhamānaḥ; paśyan is not seeing
with the help of physical eye; Madhusūdana Sarasvatī says śāstra-cakṣuṣa-paśyan;
it is understanding with the eye of śāstram; not physical perception; but
intellectual-apprehension; comprehension; so paśyan means intellectual-
comprehension; hi yasmāt because of such a perception; and where does he
perceive the Ātma; sarvatra is in the mūlam is equal to sarva-bhūtēṣu brahmādi
sthavarāntēṣu; from Hiraṇyagarba to a plant; and what type of Ātma
samavasthitaṁ is in the mūlam; tulyatayā avasthitam present uniformly as the
sākṣi caitanyaṁ, the Consciousness-principle. In fact we have to add a note;
otherwise this vision will be incomplete; because when you see that jñāni sees the
Ātma in-all-living-beings; then that statement is incomplete; can you see the
incompleteness; because we are only talking about living-beings; therefore we
have to add; he sees the Ātma-as-Consciousness in-all-living-beings; and he sees
the Ātma-as-existence in-all-non-living-things also; not said in this ślōka, we have

to add; so sarvatra equally-seeing tulyatayā avasthitham and what is that Ātma;

paramēśvaram, mahā-vākyam that jīvātma is parameśvara; he is not a dāsa; he is
Īśvara; I should proudly claim ahaṁ-Īśvaraḥ-asmi. So īśvaram and what type of
Īśvara; I should proudly claim ahaṁ-Īśvaraḥ-asmi; and what type of Īśvara; atīta-
anantara-ślōkōkta-lakṣaṇam which has been defined as vinaśyatsu avinaśyantaṁ
as the eternal immortal Ātma; described in the previous ślōka; because the context
here is immortality; and why immortality is stressed here; because everybody has
got two-fold fear; either fear of death or fear of rebirth; fear of death or fear of
rebirth; that is why we repeatedly pray for escapist-mōkṣa; what is escapist-mōkṣa;
I have not told this for sometime; somehow I should die; never I should come to
this world again; still the mōkṣa is triangular-format mōkṣa; as a jīva I should die;
escape from this world and go to Īśvara; where is he; he is in Vaikuntam or Kailasa;
I have to rush to Bhagavān and safely on the lap of Bhagavān [descriptions are
there, and he should kiss me and he will enquire all about me and wonderful
description of mōkṣa; and that triangular-format mōkṣa will not leave our mind;
and we think we should never come back to the world and that idea of mōkṣa is for
the junior-student; you should throw away that mōkṣa; there is no question of
going or coming; the worlds come and go in me; mai ēva sakalam-jātaṁ; give up
the escapist mōkṣa; escapist-mōkṣa comes when I am afraid of punar-janma. In
this knowledge I am neither afraid death nor am I afraid of rebirth; because I am
free from both birth and death; when I don’t have one birth itself where is the
question of rebirth; I want the boon of non-birth [ ிறவோ வரம் பவண்டும் ]; this is
in āgama śāstram]; [ ிறபவ ைிடயோது ] there is no birth at all is the upaniṣat-
śāstram; whether you need the āgama-śāstram or vaidika-śāstram [there are
many songs in Thēvāram and Divyaprabhandam, etc; there are beautiful grandhas
but we should know the limitations; there Bhagavān is separate and we are jīvās
born again and again; that concept should go from our sub-conscious mind; I am
the ādhāram of the entire creation; this topic comes I get lost; better let us come
to our topic; so samaṁ paśyan seeing this Ātma equally; here samaṁ Ācārya takes
adverbially; samam paśyan kiṁ? what happens then; na hinasti; na hinasati means

jñāni does not destroy himself; it is a peculiar language; jñāni does not kill himself;
Śaṅkarācārya himself will explain that later; na hinasti is in the mūlam is equal to
himsāṁ na karōti; he does not harm himself; and how does he not harm himself;
ātmanā ēva is in the mūlam is equal to svēna ēva by himself, for whom, ātmānam
ēva, a jñāni does not harm himself by himself. So when Lord Kr̥ ṣṇa specifically says
jñāni does not harm himself by himself; what is the corollary we derive, if you
underline jñāni; jñāni does not harm himself by himself; by saying this in the vision
of Lord Kr̥ ṣṇa all the ajñānis are harming themselves, by themselves, and
complaining to God; Oh Lord don’t you have the eyes; don’t you have ears; is this
the time for playing; when I am in distress and crying, is it the time for you to play,
etc. oh Lord you don’t have compassion at all; why are you doing all these; what
does Bhagavān say; why are you harming yourself; and complaining to Me; the
Bhagavān has got a complaint; what is that; you are harming yourself and
complaining to me; so jñāni does not harm himself by himself means all the
ajñānis are hurting themselves; svam ēva ātmānam. After ātmānam full stop.
And tataḥ is equal to tad-ahiṁsanāt [Sānskrīt students tad-ahiṁsanāt should not

be two separate words; should be a compound word] after tad a hypen should be
there; tad-ahiṁsanāt, because of that non-hurting; attained through what;
jñānam; because of that non-hurting attained through jñānam; yāti parāṁ-gatim
is in the mūlam; is equal to prakr̥ ṣṭāṁ-gatiṁ, jñāni attains the highest goal even
while living; not escaping from the world; while living itself they attain the highest
goal; it means highest puruṣārtha, highest puruṣārtha means the fourth
puruṣārtha, different from the other three; what are the other three; dharma artha
and kāma; or inferior puruṣārtha and superior puruṣārtha is mōkṣākhyām. In
Kathōpaniṣad it is called śrēyas and the other three are prēyas. It is called śrēyas
and the other three are called prēyas.
With this, the commentary is over. Now Śaṅkarācārya wants to explain that
peculiar expression of Kr̥ ṣṇā; one directly mentioned and the other, indirectly
implied. What are those two statements? Jñāni does not harm himself by himself;

and what is implied statement; ajñāni hurts himself by himself; what do you mean
by these two statements Śaṅkarācārya wants to elaborate by raising a pūrva-
pakṣa.
ननु नैव कभश्चत् प्राणी स्वर्ं स्वम् आत्मानं नहनत्स्त । किम् उचर्ते अप्राप्तम् ‘न नहनत्स्त’ इनत? र्िा ‘न पृशिव्यामन्ग्ज्नश्चेतव्यो ना
न्तररक्षे’ (तै. सं. ५ । २ । ७) इत्र्ादद ।
nanu naiva kaścit prāṇī svayaṁ svam ātmānaṁ hināsti | kathaṁ ucyatē aprāptam
‘na hināsti’ iti? yathā ‘na pr̥thivyāmagniścētavyō nāntarik ṣē’ (tai. saṁ. 5 | 2 | 7)
ityādi |
So a person raises a question how does Lord Kr̥ ṣṇa say jñāni does not hurt himself
by that he implies ajñāni is hurting himself; how can you say because ajñānis do
not hurt themselves; therefore what Lord Kr̥ ṣṇa says is not acceptable because
Lord Kr̥ ṣṇa indirectly says ajñānis are hurting themselves. So if you look at the
world, you find all the people or most of the people are ajñānis; and they are not
going on hurting themselves; they are struggling to get out of what; the pains
caused by other factors. Therefore, Ajñānis are trying to save themselves by doing
varieties of karmās; running to astrologers; they go not for hurting themselves but
for saving themselves; and they go to the doctors, not for hurting but for saving;
therefore when all the ajñānis are working for saving themselves, how can Lord
Kr̥ ṣṇa say, not directly but indirectly, that ajñānis are hurting themselves. This is
the question. Kaścit prāṇī, no living being, svayaṁ eva ātmānaṁ na hināsti, does
not hurt itself by itself; not only human-beings, even animals they don’t want to
harm themselves because no one wants duḥkham and everybody wants freedom
from duḥkham; svam ātmānam na hināsti; na must be connected with hināsti.
After hināsti full stop. Kathaṁ ucyatē, then how can Lord Kr̥ ṣṇa say aprāptam
something which is not there in the world; something not available in the world,
how can Lord Kr̥ ṣṇa say as though it is a fact. What is that; ‘Na hināsti’ iti; what
does Kr̥ ṣṇā say, jñāni does not hurt himself; (you have to imagine, jñāni does not
hurt himself is the direct statement; from that you have to come to the implied-
statement, ajñāni hurts himself; this statement is not a fact in the world. How can

Lord Kr̥ ṣṇa make a non-factual statement of ajñāni hurting-himself (indirectly Lord
Kr̥ ṣṇa says] and for that Śaṅkarācārya quotes a vēdic statement ‘yathā ‘na
onwards is within inverted commas, a vēdic statement occurring in Taittariya
Saṁhita; na pr̥ thivyām agniḥ cētavyaḥ (tai. saṁ. 5 | 2 | 7 |1) ityādi, for the yāga
agni should not be kindled on this ground; a particular ground is referred to ;
pr̥ thivī means earth ; that instruction is valid because people will kindle the earth
and build the hōma kuṇḍa on the other part of the earth. Since the possibility is
there, vēda negates in a particular context which is fine; but the next statement is
peculiar; na antarikṣe, one should not build a hōma-kuṇḍa in this sky; antarikṣam
means what; the sky, intermediary-space, agni cēyanam means the lighting the
fire for yāga; that is building the hōma kuṇḍa in the ākāśa. This statement we
cannot accept because, vēda need not instruct a person against building a hōma
kuṇḍa in the sky; such an instruction is not required, why, nobody is going to do
that; [only if it is possible one need negate] and therefore this is called dōṣaḥ ;
negating something which is not possible at all; it is a dōṣaḥ ; and in Sānskrīt it is
called aprasakta-pratiṣēdhaḥ; negating something non-relevant and not possible;
like saying don’t cut the hair of the horn of the rabbit; there is no possibility of
cutting the horn of a rabbit; why, [should I explain, it does not have] it is
aprasakta-pratiṣēdhaḥ dōṣaḥ. Therefore, don’t cut the horn of a cow; that is
pratasaktasya-pratiṣēdhaḥ, it is possible. So here in Tattiriya samhita, antarikṣe na
cētavyaḥ is aprasakta-pratiṣēdhaḥ; and like that, Lord Kr̥ ṣṇa also is making an
aprasakta-pratiṣēdhaḥ; what is that; that of a jñāni does not hurt himself; that
statement is aprasakta-pratiṣēdhaḥ why, because neither a jñāni nor an ajñāni
nobody hurts himself. Therefore the statement is aprasakta-pratiṣēdhaḥ-dōṣaḥ.
And Śaṅkarācārya answers that, and if you understand what is the message it will
be very clear and that message we will see in the next class.

433 Verses 13.28 and 13.29
Page 345 bhāṣyam 2nd paragraph.
Verse 13.28 Bhāṣyam Continued
ननु नैव कभश्चत् प्राणी स्वर्ं स्वम् आत्मानं नहनत्स्त । किम् उचर्ते अप्राप्तम् ‘न नहनत्स्त’ इनत? र्िा ‘न पृशिव्यामन्ग्ज्नश्चेतव्यो ना
न्तररक्षे’ (तै. सं. ५ । २ । ७) इत्र्ादद ।
nanu naiva kaścit prāṇī svayaṁ svam ātmānaṁ hināsti | kathaṁ ucyatē aprāptam
‘na hināsti’ iti? yathā ‘na pr̥thivyāmagniścēta vyō nāntarikṣē’ (tai. saṁ. 5 | 2 | 7)
ityādi |
In these final portions of the thirteenth chapter, Lord Kr̥ ṣṇa is consolidating the
teaching by defining samyag-darśanaṁ or Ātma-jñānam; and also talks about the
phalam of that jñānam. And the definition of samyag-darśanaṁ he gave in these
two slōkās i.e. 27 and 28 ślōka; is sarvatra sama darśanaṁ. So when you look at the
anātma-part only, there is only differences and distinctions and divisions alone
everywhere; because anātma is never uniform; only when a person recognises the
Ātma, he understands the uniformity of caitanyam everywhere; in all living beings;
the uniformity of existence of all the anātma; thus sat rūpēṇa bahih; cit rūpēṇa
antah ca, sarvatra sama-darśanaṁ bhavati.
Therefore samyag-darśanaṁ can be defined as sama-darśanaṁ. Asamyak-

darśanaṁ can me defined as viṣama-darśanaṁ which does only viṣamam. And
Lord Kr̥ ṣṇa talks about the phalam also in twenty-eighth sloka second line; and the
benefit given is a unique-benefit which creates a doubt in the students. The
unique-benefit Lord Kr̥ ṣṇa says is that jñāni does not destroy himself-by-himself.
Jñāni as a result of jñānam, does not destroy himself-by-himself. Therefore jñāna-
phalam is non-self-destruction. Not-non self-destruction. The absence of self-
destruction is jñāna-phalam. And when Kr̥ ṣṇā gave such a benefit, the student or
the pūrva-pakṣi has got a doubt, because when you say jñāni does not destroy

himself, as a result of jñānam, it implies another idea. The question is based on the
implied-idea. Therefore you have to register the implied-idea; what is that; if you
say jñāni does not destroy himself; it means what; all ajñānis; all the samsāris are
destroying themselves. In fact the very definition of saṁsāra becomes what; self-
destruction. Only if saṁsāra is defined as self-destruction, mōkṣa can be defined
as what; absence of self-destruction. According to Lord Kr̥ ṣṇa now, saṁsāra
definition seems to be self-destruction. And therefore student asks the question
how can you define saṁsāra as self-destruction; how can you say ajñānis are
destroying themselves; this is not acceptable because no ajñāni wants to (can you
fill up the blanks) destroy himself. In fact all the ajñānis are only struggling to
protect themselves; in fact the entire life is what; somehow I want to save myself;
not only myself but the family members also; everybody is working for self-
protection; how can you say ajñāni is doing self-destruction; only if ajñānis are
committed to self-destruction then you can say jñāni will not do that.
Therefore nanu (we saw this portion, that is the question) and this dōṣaḥ is called
aprasakta pratiṣēdhaḥ; negating something which is not relevant at all. What is
non-relevant; self-destruction is not at all relevant; because nobody is working in

that direction. For that Śaṅkarācārya has to give the answer; which we will see
now.
नैि दोिः, अज्ञानाम् आत्मनतरस्करणोपपिेः । सवो नह अज्ञः अत्र्न्तप्रशसिं साक्षात् अपरोक्षात् आत्मानं नतरस्कृत्र् अना
त्मानम्आत्मत्वेन पररगृह्य, तमनप धमायधमौ कृत्वा उपािम् आत्मानं हत्वा अन्र्म् आत्मानम् उपादिे नवं तं चैवं हत्वा अन्र्
मेवं तमनप हत्वा अन्र्म्इत्र्ेवम् उपािमुपािम् आत्मानं हन्न्त, इनत आत्महा सवयः अज्ञः ।
naiṣa dōṣaḥ, ajٌānām ātmatiraskaraṇōpapattēḥ | sarvō hi ajٌaḥ atyantaprasiddhaṁ

sākṣāt aparōkṣāt ātmānaṁ tiraskr̥tya anātmānam ātmatvēna parigr̥hya , tamapi
dharmādharmau kr̥tvā upāttam ātmāna ṁ hatvā anyam ātmānam upādattē navaṁ
taṁ caivaṁ hatvā anyamēvaṁ tamapi hatvā anyam ityēvam upāttamupāttam
ātmānaṁ hanti, iti ātmahā sarvaḥ ajٌaḥ

Where is the question of self-destruction at all on the part of ajñāni or saṁsāri is

the question; Śaṅkarācārya gives the answer; there is self-destruction happening
but it is not-explicitly-recognizable; it is implicitly-there; on enquiry you will
understand. And how Śaṅkarācārya brilliantly explains; every ajñāni is destroying
the Ātma; that is himself. Every saṁsāri and every ajñāni does self-destruction;
Ātma-hananam he is doing; in fact not one Ātma; two ātmas he is destroying.
Vivida-Ātma-hananam is taking place. And what do you mean by vivida-Ātma; two-
fold-ātma; one self is lōka-prasiddha Ātma; the self which is well-known to all the
people. Lōka-prasidda Ātma, the well-known. The second-one is śāstra-prasiddha
Ātma, who is well known in the śāstric-circles. And what is lōka-prasiddha-Ātma?
Dēhah the physical body is called lōka-prasiddha-Ātma because whenever an
ajñāni and all the ajñānis of the world; refer to themselves; there are referring to
which ātma; when they refer to the Self, they refer to the body; I myself will do, I
myself will hear; I myself will eat; even when they write a self-cheque, they refer to
their body only; dēhah means one Ātma which we call lōka-prasiddha Ātma. And
the second-one is śāstra prasiddha-Ātma; what is that; sākṣi-caitanyaṁ; sat-cit-
ānanda is the śāstra-prasidda-Ātma and Śaṅkarācārya says the ignorant people
are destroying both ātmas; ignorant people are destroying both the lōka-
prasiddha and śāstra-prasiddha-Ātma in two different ways. How do they do that?
The lōka-prasiddha-Ātma, the body they destroy through their own karmās. The
well-known-self is called the body; every ajñāni is destroying through his own her
own karma; because body’s arrival or birth is because of what; karma. Why does
the body die a natural death; I am not talking about disease; for the body to die; if
it dies naturally and the natural death is because of what; again karma only.
Therefore karma is responsible for janma and maraṇam and ajñāni is responsible
for karma. Can you see the equation; ajñāni is responsible for karma and karma is
responsible for dēha-maraṇam, therefore ajñāni is responsible for killing the body.
Not only he kills one body; again because another karma, another bunch of
prārabdha he brings into existence what; another body. And what is the lot of that

body again; again that too die. Therefore ajñāni being responsible for lōka-
prasiddha dēhātma-maraṇam repeatedly, we say that Ajñāni kills the ātma. And a
jñāni never does that why; because of two reasons; one reason is jñāni does not
take the body as Ātma itself. Therefore where is the question of killing the body?
As the Ātma, he does not take body as Ātma No.1; and second reason is jñāni
removes all the karmās; jñanēna sarva karma nāśa; he does kartṙutva-nāśa he
does; therefore you cannot say jñāni is responsible for dēha-maraṇam. Through
karma you cannot say because he has destroyed all the karmas; through
kartṙutvam you cannot say, because he does not have kartṙutvam, therefore ajñāni
is responsible for dēha-nāśa through karma; jñāni is not responsible for dēha nāśa
through karma. Therefore ajñāni destroys lōka-prasiddha-Ātma; what is lōka-
prasiddha ātma; dēhah; jñāni does not do that. I hope it is clear.
Then Śaṅkarācārya says ajñāni destroys śāstra-prasidda-Ātma also. Naturally our

eyebrows will go up. What are you talking? How can ajñāni destroy śāstra-
prasiddha-Ātma; śāstra-prasiddha-Ātma is nityaḥ; stānuḥ, acalaḥ, na jāyatē
mṙiyatē vā kādācit; even Bhagavān cannot kill the original Ātma. And that is the
glory of ajñāni. What Bhagavān himself cannot do, jñāni does it easily. Naturally
you will wonder how; it is seeming-destruction of the original-ātma. Not actual it is
figurative expression; seemingly destroyed the Ātma, the original-Ātma.
Now the next question is: How does he seemingly destroy. He says by
perpetuating his ignorance, an ajñāni ignores the Ātma; by perpetuating self-
ignorance, he ignores the original Ātma. 24 hrs a day; 7 days a week; 4 weeks a
month; 12 months a year; throughout the life he is busy with what either stūla-
śarīraṁ or sūkṣma-śarīraṁ or kāraṇa-śarīraṁ (when sleeping) or busy over the
world; does he ever know or think or enquire about the original-Ātma; not only he
does not know not only he does not enquire; when such classes are going on, not
even interested in attending those classes on vēdānta. Who needs it, they ask. That
means what: bālastavat kṙidāsaktaḥ, taruṇastavat taruṇi-saktaḥ; vriddha-stavat,
grandson saktaḥ (that is mine, not Śaṅkarācārya’s), paramē Brahmaṇi kopi na

saktaḥ; ignoring-the-Ātma is as-good-as-destroying-the-Ātma. That is why it is

called ignorance. Ignorance is the abstract noun of ignoring. And ignoring the
Ātma is as good as destroying the Ātma why; everything very minutely
Śaṅkarācārya analyses; ignoring the Ātma is as good as destroying the Ātma
because we are not able to derive the sat cit ānanda benefit from the Ātma; it is
like frozen-bank balance. Nice example (Suddenly I remembered); when the
account is frozen; a frozen bank account is as good as no bank account. Now we
have all done what: frozen our mōkṣa-bank-account; therefore we are not able to
draw anyone of the benefit. Therefore it is as good as absence. And therefore
every ajñāni kills at least two-ātmas; lōka-prasiddha, śāstra-prasidda ātma-
dvayam; dēha-ātma and sākṣi-ātma. Ubhayaṁ api ātmānam. Why is dēha called
ātma; from the standpoint of the world, he is the Ātma because he takes the body
as the ātma. Therefore dēhātma, ṣkāyātma dvaya-hananam every ajñāni does this;
a jñāni does not do both of them. This is the answer. I hope I have communicated.
Look at this.
Na ēṣa dōṣaḥ, there is no dōṣaḥ called aprasakta-pradiṣēdha-dōṣaḥ , ajñٌānām is

not there; why, ajñānam ātma-tiraskaraṇōpapattēḥ; tiraskaraṇam means ignoring,
neglecting; because every ajñāni is ignoring, neglecting, disrespecting,
humiliating, Ātma, the original-Ātma, which is waiting there to help us; saying:
“Take me”- I am Ānanda-svarūpaḥ; why can’t you take it; nobody is interested,
even though in deep-sleep state, we are drawing the benefit unknowingly, but in
spite of our suṣupti-anubhava, we are not willing to enquire. ātma-
tiraskaraṇōpapattēḥ, since it is possible and it is happening. This is
saṅkṣēpa-uttaram. And this alone is going to be expanded into two-fold
description; two-fold destruction. First he talks about lōka-prasiddha dēhātma-
hananam. What is that: he says: sarvō hi ajñaḥ; every ignorant person, Atyanta-
prasiddhaṁ-ātmānam tiraskr̥ tya they ignore the Ātma which is ever-evident as
what: ‘I am’; when you say ‘I am’ are you referring to the ‘Consciousness self’ or
‘inert-self’; inert-one cannot say I am; whenever we say I am, the primary meaning

of the word I is what; aparōkṣa-Ātma only. Therefore sākṣāt aparōkṣāt

[Brihadaranyaka. 3rd Chapter, 5th Section, yat-sākṣād-aparōkṣād-brahma ya ātma
sarvāntaraḥ (uṣastha-Brāhmaṇam Kahōla-Brāhmaṇam). So atyanta-prasiddam, it
is available when; jāgrat-svapna-suṣuptiṣu-sphuṭataram yā saṁvidujjr̥ mbhatē
(Maṇiṣa Pañcakam); bālyādiṣvapi jāgradādiṣu tathā sarvāsvavasthāsvapi
anuvartamānam ahaṁ iti antaḥ spurantaṁ (Dakṣinamurthy Sthōtram]; this ever
evident Consciousness, pratibōdha-viditaṁ-caitanyaṁ; tiraskr̥ tya; they ignore the
Consciousness; and having ignored the Consciousness-component of oneself;
what do they identify with; anātmānam, the decaying, dying, perishable miserable-
body; they mistake as themselves; ātmānaṁ-tiraskr̥ tya-anātmānam, anātmā here
means śarīraṁ; dēham annamaya-kōśam; ātmatvēna parigr̥ hya , they take the
body with the help of what: prārabdha-karma; what do they do; they kill the body
also; parigr̥ hya means taking the body , and how do they take the body and how
have they taken the body; that is explained; dharmādharmau kr̥ tvā upāttam
ātmānaṁ, the body which has been taken by performing dharma and adharma in
which janma; not in this body, in this birth; in this body, in the current body is
taken with the help of the karmā done in the previous janma, pūrva-janma
understood, pūrva-janmani dharmādharmau kr̥ tvā varatmana janmani upāttam.
That we have to connect. dharmādharmau kr̥ tvā hatvā they kill; every time natural
death happens who is responsible for natural death; we will say Bhagavān; poor
Bhagavān alone gets the blame for everything; remember if Bhagavān takes away
the body and you ask why, then he will show you only his computer and prārabdha
karma, the current-karma is over; not only the current-karma is over; more
important another point you have to take; that the next ripening-prārabdha
requires another body. Not only this body should go; why this body should go;
because you require either dēvā-śarīram or buffalo śarīram. So since I have to give
you another body, and I cannot give you two-bodies, to give you the next-body, I
have to take away this body. Therefore not only the present prarabdha-karma; the

next prārabdha-karma forces Bhagavān to take away this body and give you the
next-body; therefore Bhagavān will say prārabdha is responsible, which
prārabdha; the end of current-prārabdha and the beginning of the next-
prārabdha; and who is responsible for prārabdha-karma; I am responsible.
Therefore hatvā; ajñāni kills the body through his own karma; that is the
explanation here; ajñāni kills the body through his own two-fold karma; the
current-prārabdha and future-prārabdha. Not only he kills in this janma and in the
next janma also the same story will repeat. Therefore, anyam ātmānam upādattē;
here the word ātmānam should be translated as lōka-prasiddam-dēhātmānam
upādattē; he takes another body; and thereafter what will happen; that prārabdha
with end and another prārabdha will fructify; thus both ending-prārabdha and
beginning-prārabdha are responsible for the transition. That’s why he says: anyam
ātmānam upādattē navaṁ; navam should be connected with ātmānaṁ; anyam
navam ātmānam upādattē; vāsamsi jirnāni yathā vihāya ślōka should be
remembered; and what does he do; taṁ ca ēvaṁ hatvā; that body also he destroys
ēvam upāttamupāttam ātmānaṁ; Śaṅkarācārya is tired of repetition; therefore he
takes on ‘killing’; killing; he does how many murders! infinite murders he has
committed; not only now in future also he is going to do that. Tam api ātmānam
upāsām; you cannot say that death is caused by old-age; because there are many
people who die in the middle-age; without explicit problem at all. And some time;
they go for master-check up and come with the good news that everything is
alright; doctors say that you are perfectly fine; and die. You can never give the
reason; and the reason can be only one thing; for which I am responsible. Young
babies die; youth die, therefore not even old-age; no one can explain death and
karma means what; ajñāni alone is responsible. Iti; iti means hetuarthe; sarvaḥ
ajñaḥ ātmahā; every ignorant person is a suicide. ātmahā means self-destroyer.
This is No.1. and here what is the meaning of the self: dēhātma, śarīra-Ātma. Now
in the next para he will talk about the second-destruction; what is that; śāstra-
prasidda-ātma also he destroys, which is extra-ordinary achievement, because
eternal-Ātma he manages to kill!

र्स्तु परमािायत्मा, असावनप सवयदा अनवद्यर्ा हत इव, नवद्यमानफलाभावात्, इनत सवे आत्महनः एव अनवद्वांसः ।
yastu paramārthātmā, asāvapi sarvadā avidyāyā hata iva, vidyāmānaphalābhāvāt,

iti sarvē ātmahanaḥ ēva avidvāṁsaḥ |
Now the second suicide is going to be talked about: what is that; śāstra-prasidda
ātma. Yaḥ tu paramārtha-ātmā means the original Ātma, which I have called as
śāstra-prasidda-atma, asāu api, this ātma api, hataḥ iva, it is not actual destruction,
this Ātma is also ‘as-though-destroyed’; that iva you must underline, it is as though
destroyed, why, because sarvadā-avidyāyā because of the concealment of the
Ātma like frozen-bank-account by avidyā; and why do you say concealment is
equivalent to destruction; the logic is vidyāmāna-phala-ābhāvāt since you are not
able to derive the benefit of its existence and since the benefit of Ātma is not
there; what is the benefit of Ātma, nityānanda; since the nityānanda; phalam of
Ātma is not available, it is as though Ātma is not available; that is why if there are
some family members who do not contribute anything; they are only retired and
remain at home; anything often the complaint is what; your presence and absence
is one and the same because you are not contributing anything and Ātma is as
though absent because it is not allowed to contribute to gain mōkṣa; which it can
contribute, therefore, avidyaya-hataḥ-iva, it is vidyāmānaphala-ābhāvāt, since the
benefit is non-available, iti sarvē avidvāṁsaḥ; all the ignorant people are self-
destroyers only from the standpoint of śāstra-prasiddha-Ātma also. And this word
Ātmahanaḥ, self-destroyers, is not Lord Kr̥ ṣṇa’s own expression, it occurs in
Īśāvāsyōpaniṣat.
And it is surprising to me why Śaṅkarācārya has not quoted that mantra.

Śaṅkarācārya is always known for collecting and quoting the text of exact upaniṣat
mantra; everywhere he does; this is the most surprising place where the beautiful
Īśāvāsya mantra; other commentators quote; both the sub-commentators quote
and also the other original commentators also quote; what is that Īśāvāsya mantra
but Śaṅkarācārya does not quote;

असुर्ाय नाम ते लोका अन्धेन तमसा वृताः ।
ता‡स्ते प्रेत्र्ाभभगचछन्न्त र्े के चात्महनो जनाः ॥ ३॥
asuryā nāma tē lōkā andhēna tamasā vr̥tāḥ |

tā‡stē prētyābhigacchanti yē kē cātmahanō janāḥ || 3||
And therefore Īsāvāsya says every ignorant person is destroying himself; and
preying to God for immortality; ōm̐ asatō mā sadgamaya |tamasō mā
jyōtirgamaya |mr̥ tyōrmā amr̥ ta ṁ gamaya | we pray to Bhagavān, Bhagavān is
praying to us; and he say amr̥ taṁ I cannot give you; it is for you to claim. Freedom
is your birth right; may you claim.
र्स्तु इतरः र्िोक्तात्मदिी, सः उभर्िानप आत्मना आत्मानं न नहनत्स्त न हन्न्त । ततः र्ानत परां गनतम् र्िोक्तंफलं तस्र्
भवनत इत्र्ियः ॥ २८ ॥
yastu itaraḥ yathōktātmadarśī, saḥ ubhayathāpi ātmanā ātmānaṁ na hinasti na h

anti | tataḥ yāti parāṁ gatim yathōktaṁphalaṁ tasya bhavati ityarthaḥ || 28 ||
Now Śaṅkarācārya connects the second line of the ślōka here; whereas both these
problems are not there in the case of a jñāni. Therefore he says yaḥ tu itaraḥ,
whereas the jñāni yathōkta-ātma-darśī, sama-ātma-darśi, it is the Ātma which is
the same uniformly available in all; saḥ ātmanā ātmānaṁ na hinasti he does not
destroy himself ubhayatha āpi from both the standpoints; when I say both what
should your mind say; lōka-prasiddha-Ātma-dr̥ ṣṭyā, dēhātma-dr̥ ṣṭyā; śāstra-
prasiddha-Ātma-dr̥ ṣṭyā or sākṣi-ātma-dr̥ ṣṭyā api; ubhayata api atmana ātmanam
na hinasti, he does not destroy himself; therefore there is no aprasidda-
pratiṣēdha-dōṣaḥ nāsti; the naiṣa dōṣaḥ he started in the previous 3rd paragraph
that he completes here; aprasidda-pratiṣēdha dōṣaḥ nāsti. With that answer to the
pūrva-pakṣi is over.

Now Śaṅkarācārya comes to the 4th quarter of the ślōka; closely follow the ślōka
also; because we are not studying Śaṅkarācārya’s independent work; when you
are studying the independent work, you need not think of mūlam; why, no mūlam;
whereas whenever you study the bhāṣyaṁ we have to closely go along with the
mūlam also; now he comes to the mūlam; what is the fourth quarter tataḥ yāti
parāṁ gatim; nicely he lands. Śaṅkarācārya’s take off also like a good pilot; takes
off also smoothly and his landing also is very good; the whole aircraft will be
shaking 3-4 times; therefore Śaṅkarācārya’s landing of the aircraft is also very
smooth; how nice; tataḥ parāṁ gatim yāti; tataḥ means what; by avoiding two-fold
self destruction; tataḥ means by avoiding parāṁ gatim yāti, he attains the highest
goal; parama puruṣārthaṁ yāti; yathōktaṁ phalaṁ tasya bhavati ityarthaḥ;
yathōktaṁ phalaṁ means the previously mentioned result or śāstrōktam phalam
yāti, mōkṣam yāti ityarthaḥ. With this the commentary is over. All beautiful slōkās
and beautiful commentary; these are all the essence of upaniṣat; Kr̥ ṣṇā has
borrowed from Īśāvāsya also; Lord Kr̥ ṣṇa borrows many mantras from
Kaṭhōpaniṣat and now he has borrowed a mantra from Īśāvāsya also.
The anvaya is: sarvatra samavasthitam īśvaram samaṁ paśyan hi [mumukṣuḥ]

ātmana ātmānam na hinasti. [Saḥ] tataḥ parāṁ gatim yāti.
A note for sānskrit students; the word samaṁ can be written either before īśvaraṁ
or paśyan; two ways can we connect, samaṁ-īśvaraṁ if you read it will be
adjectival-usage; samaṁ-paśyan if you read, it will be adverbial usage; samaṁ can
be adverb or adjective; both are grammatically possible; but vēdāntically the
emphasis is in adverbial-usage. Adverbial usage is better because it connects with
mōkṣa-phalaṁ; samaṁ-paśyan parāṁ gatim yāti.
Verse 13.29
सवयभूतस्िम् ईश्वरं समं पश्र्न् ‘न नहनत्स्त आत्मना आत्मानम्’ इनत उक्तम् । तत् अनुपपन्नं स्वगुणकमयवैलक्षडर्भेदभभन्नेिु आ
त्मसु, इत्र्ेतत् आिङ् क्र् आह —

sarvabhūtastham īśvaraṁ samaṁ paśyan ‘na hinasti ātmanā ātmānam’ iti uktam |
tat anupapannaṁ svaguṇakarmavailakṣaṇyabhēdabhinnēṣu ātmasu, ityētat
āśaṅkya āha —
So the introduction to the next slōka is ākṣēpa-saṅgatiḥ; there are some other
systems of philosophy; which raise some objections here; because in the previous
two slōkās, Kr̥ ṣṇā has said that Ātma is the same in all the people; Ātma-samaḥ;
and when he uses the word ‘in all the people’ Lord Kr̥ ṣṇa refers to jīvātma only.
because Paramātma is only one; but here Lord Kr̥ ṣṇa refers to jīvātma only; by
using the expression sarvēṣu-bhūtēṣu and therefore Lord Kr̥ ṣṇa advocating
jīvātma-samatva-darśanam; and you should see all the jīvātmas as the same and
this is not acceptable to all the systems of philosophy because, all of them say
jīvātmas are different from body to body; not only the bodies are different; not
only the minds are different; but the jīvātmas are also different, because their
guṇās are different sattva-guṇa-pradhānaḥ, rajō-guṇa-pradhānaḥ etc.; guṇa-
bhēda is there; karma-bhēda is there. Some jīvātmas have got more puṇya-karma
and some jīvātmas have got pāpa-karma; and punyātmas will go to higher-lōkas
and papātmas will go to lower lōkas; therefore not only guṇa-bhēdaḥ; there is
karma-bhēdaḥ also; and there is also gati-bhēdaḥ; one jīvātma going to higher
lōka etc. Thus when every jīvātma is different; according to all the systems of
philosophy; I have said even the sāṅkhya and yōga darśanams which talks about
caitanya-Ātma asaṅga-Ātma; all pervading Ātma they talk about. And even that
sāṅkya-yōga-śāstra says each jīva has got separate all-pervading Ātma. That is
more interesting. Your Ātma is all-pervading and my Ātma is also all-pervading;
how many all-pervading ātmas are there; Infinite all-pervading. But they say each
Ātma is a bhōktā-Ātma; the body-mind-complex performs karma; and who gets
the result; the jīvātma experiences the result; thus bhōga being different;
previously what I said, guṇa-bhēdaḥ; karma-bhēdaḥ; gati-bhēdaḥ; and the sāṅkya-
yōga people say that even bhōgas are different; from jīvātma to jīvātma. And some
ātmas are liberated ātmas. Sāṅkya yōga people say even bhōgas are different and
some ātmas are liberated Ātmas and some ātmas are non-liberated. Therefore

liberated-Ātma, non-liberated ātma, all these are there; therefore how can Lord
Kr̥ ṣṇa say jīvātmas are samaṁ. Therefore jīvātmas are samaṁ or viṣamaṁ;
viṣama-Ātmānaḥ; ātmānaḥ viṣamā. And if you see the viṣama-Ātma as sama, it is
right-perception or wrong-perception; things are different, suppose I say all of you
are looking at the same; Svāmiji, cataract is forming; better check your eyes; when
everyone is different; height is different; weight is different (weight we cannot see
easily); colour is different; everything is different; hair is different; so viṣamēṣu-
śarīreṣu sama-darśanaṁ dōṣaḥ guṇāḥ vā?; dōṣaḥ-bhavati; viṣamēṣu-jīvātmasu;
sama-darśanaṁ is guṇāḥ or dōṣaḥ? it is asaṁyag darśanaṁ; and how can doṣa-
darśanaṁ give liberation, because it is asatmin-sat-buddhi; viṣamēṣu-jīvātmasu
sama-darśanaṁ is adhyāsaḥ; it is asamyag-darśanaṁ, it is dōṣaḥ -darśanaṁ; it is
brama-darśanaṁ and how can brama-darsanam ever give liberation is the
question. And what is the answer? You know the answer, I can give it as home-
work; we say jīvātmas are not at all different; all the differences belong to anātma
alone. Guṇā-bhēdaḥ, karma- bhēdaḥ, gati-bhēdaḥ, fourth one is bhōga-bhēdaḥ; all
the differences even travelling from one-lōka to another, jīvātma does not travel;
what travels is sūkṣma-śarīraṁ travels; and we say in English the soul travels or
jīvātma travels; therefore the differences belonging to anātma, we are wrongly
transferring on the Ātma; anātma-viṣamatvaṁ is wrongly transferred on Ātma.
and anātma-bahutvaṁ; plurality of anātma is wrongly-transferred on Ātma; there
is no jīvātma-guṇa; there is no jīvātma- karma; there is no jīvātma-gatiḥ; there is
no jīvātma-bhōga; and there is no jīvātma-bahutvaṁ also; this is our answer. Look
at this.
‘Sarva-bhūtastham īśaṁ samaṁ paśyan’ (this is within inverted commas,

summing up previous-slōka); so what is said in the previous-slōka; sarva-
bhūtastam īśaṁ samaṁ paśyan’ being the jīvātma as the same; in all the bodies;
‘na hinasti ātmanā ātmānam’ one avoids two-fold self destructions; iti uktam. After
uktaṁ full stop. This was said in the previous ślōka twenty-eight; tat
anupapannaṁ, tat means what; jīvātma-sama-darśanaṁ is illogical; it is

inappropriate; why, ātmasu- bhinnēṣu; because jīvātmas are different; in which

darśanaṁ; nyāya, vaiśēṣika, sāṅkhya; yōga, in all of them. In sāṅkhya and yōga
they say Ātma is akarta but bhōktā. In Nyāya-vaiśēṣika they say ātma is both karta
and bhōktā; sāṅkhya improves and says Ātma is not a karta - prakr̥ ti alone is a
karta; but he also says each ātma is different and each ātma has different different
bhōga; experience. Therefore bhinnēṣu ātmasu, when every jīvātma is different; in
what all features they are different; svaguṇa; in terms of its own specific attributes;
sva is reflective-pronoun; in terms of its own specific guṇa; and karma, in terms of;
in terms of its owns specific-karmās; vailakṣaṇyam; the other things, gati is not
said here, you can add that also; bhōga also we can add; gati and bhōga
vailakṣaṇya, vailakṣaṇya means differences; because of the differences in guṇā,
karma, etc. bhēda; there is a difference in the Ātma. So vailakṣaṇya also means
difference; bhēda also means difference; why does Śaṅkarācārya uses the
difference twice; because of guṇā-bhēda, there is ātma-bhēda. First bhēda is in the
attribute; that is vailaksaṇyam means first bhēda which refers to the attribute; and
the bhēda refers to the Ātma, because of the guṇa-difference there is Ātma-
difference.
Because of karma-difference, there is ātma-difference; the word difference has to

be repeated; so bhēda-bhinnēṣu; because of difference they are all divided; and
Atmasu tat anupapannam. And sama-darśanaṁ you have to supply; atmasu-
samadarsanam; anupapannam; sama-darśanaṁ to be supplied and to be
connected with anupapannam. So expecting such an objection, Lord Kr̥ ṣṇa gives
the answer in the next-ślōka. This is called ākṣēpa-sañgathiḥ. When you raise an
objection and give the answer in the next-ślōka that kind of linking is called
ākṣēpa-sañgathiḥ.

434 Verses 13.29 and 13.30
Page 346 bhāṣyam top paragraph
Verse 13.29 bashyam
सवयभूतस्िम् ईश्वरं समं पश्र्न् ‘न नहनत्स्त आत्मना आत्मानम्’ इनत उक्तम् । तत् अनुपपन्नं स्वगुणकमयवैलक्षडर्भेदभभन्नेिु
आत्मसु, इत्र्ेतत् आिङ् क्र्आह —
sarvabhūtastham īśvaraṁ samaṁ paśyan ‘na hinasti ātmanā ātmānam’ iti uktam |
tat anupapannaṁ svaguṇakarmavailakṣaṇyabhēdabhinnēṣu ātmasu, ityētat
āśaṅkya āha —
Consolidating the teaching in these verses, Lord Kr̥ ṣṇa talks about the samyag-
darśanaṁ, the right, vision we should get as a result of vēdāntic-learning which he
called samyag-darśanaṁ and that samyag-darśanaṁ is sarvatra-sama-Ātma-
darśanaṁ. Seeing one and the same uniform Ātma in all the living beings; not only
in all the living beings but also in between. Sarvatra sama Ātma-darśanaṁ is said
to be samyag-darśanaṁ. And somehow all the systems of philosophy missed this
teaching even though they had vēda-pramāṇam admitted by them; they gave
importance to tarka and anubhava so much, that they all missed this essence;
whether it is sāṅkhya, yōga, nyāya, vaiśēṣika, all the darśanams accepted the Ātma
different from the body; different from the mind, different from the sense-organs;
they all accepted the Ātma. They all said Ātma is all pervading also.
Ātma is vibhu; neither anu or madhyama-pariṇāmaḥ but it is all-pervading that

also they accepted. Dēha-vyatirikta-Ātma and sarva-gatha-Ātma they said. But they
all got into problem with regard to three features; one is kartr̥ tvam and another is
bhōktr̥ tvam and another is anēkatvam; plurality. With regard to kartr̥ tvam,
bhōktr̥ tvam and bahutvam or anēkatvam they all committed blunder. Nyāya and
vaiśēṣika philosophy talked about kartr̥ tvam for ātma ; bhōktr̥ tvam and anēkatvam

for Ātma. Ātma is karta, bhōktā and many. This is the blunder committed by nyāya
and vaiśēṣika. Sāṅkhya and yōga philosophers gave up kartr̥ tvam; that much they
did; doership is not there for Ātma; all the actions are done by Mrs Ātma, known as
prakr̥ ti. Prakr̥ ti does everything. Puruṣa does not do anything. That much they said.
But they blundered where? That even though Ātma is not a karta, Ātma is bhōktā;
Therefore bhōktr̥ tvam they admitted and then bahutvam also because different
ātmas have got different bhōga. Bhōga-bēdād Ātma-bhēda. Thus all the
philosophers committed blunder with regard to the three essential features and
Śaṅkarācārya says except advaitam, even viśiṣtādvaitam said jīvātmas are many.
And jīvātmas are not all-pervading. They called jīvātmas as aṇu. They said vibhu
but viśiṣṭādvaitam concluded jīvātmas are many; and jīvātma is of the size of an
atom. Paramātma is one and all-pervading; but viśiṣtādvaitam claims jīvātmas are
many and of the size of the atom. Thus all the people goofed in one thing or the
other to give up the kartr̥ tvam, bhōktr̥ tvam and anēkatvam and see one Ātma
which is akarta, and which is abhōktāḥ and which is the-same-in-all-living-beings.
Many people missed; not only they missed that; they vehemently argue also. That
argument alone Śaṅkarācārya gives as introduction tat anupapannam. Tat means
what advaitin’s declaration; why advaitin? Bhagavān Lord Kr̥ ṣṇa’s declaration
cannot be accepted. What is Bhagavān’s declaration? Sarvatra-sama-Ātma-
darśanaṁ cannot be accepted; even sākṣāt Lord Kr̥ ṣṇa himself failed, we cannot
accept. And what is their vehement argument? Binnēṣu ātmasu because ātmas are
many and different. And in what way they are many and different? Guṇa-bhēdaḥ;
their guṇās, attributes are different; in what way; in sukhi-duḥkhi, in all these,
guṇa, there is a bhēda; karma-bhēda, karmās are different etc. Vailakṣaṇyād
because of attribute-wise difference and action-wise difference proves Ātma-wise
difference also. [Sānskrīt students should note it is sati saptamī; ātmēṣu binnēṣu
satsu; and what is their logic; because we experience guṇa-bhēda; we experience
karma-bhēda; one is puṇya-Ātma and another is pāpa-Ātma; guṇa-bhēda and
karma-bhēda we experience; therefore logic must be in keeping with the data we
gather and even spiritually speaking, some jīvās is liberated-jīvās and some jīvās

are non-liberated jīvās; so when we are experiencing the difference, pratyakṣa-

pramāṇam and pratyakṣa-pramāṇam-based-tarka proves what; differences only.
And when differences are evident, talking about sama-darśanaṁ is viṣamaṁ. So
sama-darśanaṁ is the viṣamaṁ created by Advaitins, thus they argue and
Śaṅkarācārya says Lord Kr̥ ṣṇa expected this argument. Iti āśaṅkya. Expecting this
kind of argument from Sāṅkhya, yōga, nyāya; vaiśēṣika, pūrva-mimāmsa, all of
them, Lord Kr̥ ṣṇa gives the answer in the 29th ślōka of the thirteenth chapter of
Gīta.
Verse 13.29
प्रकृत्र्ैव च कमायभण निर्माणानन सवयिः ।

र्ः पश्र्नत तिात्मानमकतायरं स पश्र्नत ॥ गीता १३.२९ ॥
prakr̥tyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ |

yaḥ paśyati tathātmānamakartāraṁ sa paśyati || Gītā 13.29 ||
So all the systems of philosophy are refuted in this one ślōka by saying the
containers are different, not the content. Differences in the enclosures should not
be transmitted to the enclosed-space itself. Aupādhika-bhēdaḥ asti, vāsthava
bhēdaḥ nāsti. So different pot spaces are seemingly different; in their capacity they
are different; but the differences in the enclosures; enclosure here means what
body-mind-sense-complex; guṇa belongs to the enclosure; kartr̥ tvam belongs to
the enclosure; bhōktr̥ tvam belongs to enclosure; plurality belongs to the
enclosure. Guṇaḥ; kartr̥ tvam, bhōktr̥ tvam, bahutvaṁ, sarvaṁ api prakr̥ tau vartatē,
puruṣē nāsti. And in this ślōka the word prakr̥ ti means body-mind-sense-complex.
So this is the essence of the ślōka; prakr̥ ti-bhēdaḥ asti; prakr̥ ti-kartr̥ tvam, prakr̥ ti-
bhōktr̥ tvam and prakr̥ ti-bahutvaṁ, but not in puruṣa. And what is puruṣa? ēkaḥ;
akarta and if it is akarta it has to be abhōktāḥ also. You cannot say prakr̥ ti does
and puruṣa experiences. If karta and bhōktā are different, what will happen?
Somebody else will do akrama and we will suddenly get problems. And one

student writes the exams; another student who did not write at all, he will pass the
exams; therefore, the sāṅkhya, the fantastic thinker, who are supposed to be a
great thinker, that sāṅkhya says prakr̥ ti is karta and puruṣa is bhōktā; what a
fundamental blunder? Therefore purusha is neither karta nor bhōktā iti yaḥ
paśyati, saḥ paśyati. Very important slōka; We will read the bhāṣyaṁ.
प्रकृत्र्ा प्रकृनतः भगवतः मार्ा नत्रगुणात्त्मका, ‘मार्ां तु प्रकृकतं नवद्यात्’ (श्वे. उ. ४ ।

१०) इनत मन्त्रवणायत,् तर्ा प्रकृत्र्ैव च न अन्र्ेनमहदाददकार्यकारणाकारपररणतर्ा कमायभण वाङ् मनःकार्ारभ्र्ाभण निर्माणा
नन ननवयत्र्यमानानन सवयिः सवयप्रकारैः र्ः पश्र्नत उपलभते
prakr̥tyā prakr̥tiḥ bhagavataḥ māyā triguṇātmikā, tu prakr̥tiṁ vidyāt’ (śvē. u. 4 |

10) iti mantravarṇāt, tayā prakr̥tyaiva ca na anyēnamahadādikāryakāraṇākārapariṇ
atayā karmāṇi vāṅmanaḥkāyārabhyāṇi kriyamāṇāni nirvartyamānāni sarvaśaḥ sarv
aprakāraiḥ yaḥ paśyati upalabhatē.
So prakr̥ tyā ēva; here Lord Kr̥ ṣṇa uses the word prakr̥ ti; Śaṅkarācārya wants to
differentiate the prakr̥ ti-of-vēdānta from the prakr̥ ti-of-sāṅkhya philosopher;
wherever the word prakr̥ ti comes, sāṅkhya-philosopher takes in his own meaning;
Śaṅkarācārya wants to say that it is not sāṅkhya-prakr̥ ti; but it is vēdānta-prakr̥ ti.
For sāṅkhya-philosopher prakr̥ ti is sathyam; it independently exists; therefore they

are dvaitins; whereas for vēdānta-prakr̥ ti is mithya and we are Advaitins. Therefore
first he clarifies the word prakr̥ ti. Prakr̥ tyā is in the mūlam - you have to put a dash
- and he defines prakr̥ ti; prakr̥ tiḥ bhagavatāḥ māyā; sāṅkhya-philosophers does
not use the word māya; he uses the word prakr̥ tiḥ; he uses the word pradhānam
but he never uses the word māya; therefore Sankaracharya says for us prakr̥ ti
means māya; which means mūla-avidyā, which means this is mithya-principle. And
triguṇātmikā, prakr̥ ti has got all the three guṇās; by saying that prakr̥ ti has got
three guṇās; Śaṅkarācārya intelligently reveals puruṣa is nirguṇaḥ. By saying
prakr̥ tiḥ has got all the guṇās, poor puruṣa he saved from all the three guṇās and
in the fourteenth-chapter we are going say puruṣa is guṇātitaḥ; nirguṇaḥ. And by
saying this, nyāya vaiśēṣika philosophy are negated because for nyāya-vaiśēṣika-
darśanaṁ; Ātma is saguṇaḥ; for vēdānta, Ātma is nirguṇaḥ. And what about all the

guṇās of the people, they belong to the prakr̥ ti. Triguṇātmikā is a very significant
for refuting nyāya-vaiśēṣika; the word māya is significant for refuting sāṅkhya-
yōga. In two words sāṅkhya, yōga, nyāya vaiśēṣika, (in one round, only one punch)
have been negated by Śaṅkarācārya. So both words are significant. And
Śaṅkarācārya says that these two words are not my invention; but it is in the
vēdas; he says they are in vēdas
मार्ां तु प्रकृकतं नवद्यान्मानर्नं च महेश्वरम् ।

तस्र्वर्वभूतैस्तु व्याप्तं सवयचमदं जगत् ॥ १०॥
māyāṁ tu prakr̥tiṁ vidyānmāyinaṁ ca mahēśvaram |

tasyavayavabhūtaistu vyāptaṁ sarvamidaṁ jagat || śvētāśvatarōpaniṣat 4.10||
iti mantravarṇāt. Mantra-varṇaḥ means Śvētāśvatarōpaniṣat. And taya prakr̥ tya ;

and the vēdic-prakr̥ ti na sāṅkhya prakr̥ ti. Tayā prakr̥ tya ēva ca and na anyēna; na
anyēna is parenthesis not sāṅkhya philosopher’s prakr̥ ti [he is specifically telling]
but only vēdic-prakr̥ ti, we are talking about. In Brahmasūtra, the entire first
chapter is dedicated to refute sāṅkhya-philosophy because the most powerful
philosophy and closest to vēdānta is sāṅkhya; therefore we use the expression
prathamā-malla-nyāya. If you have to become the world champion, what should
you do? you need not box with everyone; whoever is the current champion you
have to knock out; similarly sāṅkhya-philosopher is prathama-mallaḥ. In the entire
first chapter of Brahmasūtra, sāṅkhya-philosopher wants us to use his prakr̥ ti; his
mahat, his avyaktaṁ, etc. and we refute that; that is why Śaṅkarācārya says their
argument; na anyēna; not the sāṅkhya. Na anyēṇa should be in brackets or in
paranthesis. And in this context what is the meaning of the word prakr̥ ti; not the
original-māya; but the māya which is in the form of body-mind-sense-complex.
Therefore he says mahad-ādi-kārya-kāraṇa-ākāra-pariṇatayā, which is now in the
form of mahat; it means Hiraṇyagarba or dēvatās, ādi etc.; kārya-kāraṇa; kāryam
means physical body and kāraṇa means mind-and-sense-organs; pariṇataya,
which have been transformed in this form; karmāṇi kriyamāṇāni; all the karmās
are done by prakr̥ ti; puruṣa the Ātma is akarta. And how do you know they are

done by prakr̥ ti?; because all the karmās are divided into three types; kāyikam,
vācikam and mānasam; kāyikam is the is the physical activities , this is the prakr̥ ti ;
vācikam is vañg, which is also prakr̥ ti; mānasam means mind, which is also prakr̥ ti;
therefore vāṅ-manaḥ-kāya-ārabhyāṇi; that is the meaning of karmāṇi;
kriyamāṇāni is in the mūlam is equal to nirvartya-mānāni, which means perform or
generated; all the actions are generated by prakr̥ ti alone; Ātma does not even
wink. And that is why we say even the word “witnessing’ is not an action done by
Ātma; we use the word Ātma witnesses everything, but instantaneously we say,
without doing any action; sānnidhya-mātrēṇa it witnesses; therefore it does not do
even that action; sarvaśaḥ is in the mūlam; sarvaprakāraiḥ, by all means, under all
conditions, iti yaḥ paśyati, the one who recognizes; this will be elaborated in the
14th chapter,


Very important verse of the 14th chapter. So this yaḥ paśyati, the one who sees this
fact, and the sentence is not complete, and it continues in the next paragraph also.
And the word paśyati is there in the mūlam; paśyati means upalabhatē which
means, appreciate, not physical perception but the intellectual-understanding.
तिा आत्मानंक्षेत्रज्ञम् अकतायरं सवोपाचधनववर्जंतं सः पश्र्नत, सः परमाियदिी इत्र्भभप्रार्ः

ननगुयणस्र् अकतुयः ननर्वंिेिस्र् आकािस्र्ेव भेदे प्रमाणानुपपशिःइत्र्ियः ॥ २९ ॥
tathā ātmānaṁkṣētrajñam akartāraṁ sarvōpādhivivarjitaṁ saḥ paśyati, saḥ param

ārthadarśī ityabhiprāyaḥ; nirguṇasya akartuḥ nirviśēṣasya ākāśasyēva bhēdē pramā
ṇānupapattiḥityarthaḥ || 29 ||

So tathā not only one should appreciate that karma belongs to the body-mind-
sense-complex and one should also appreciate the following; what is that; tathā
means moreover; ātmānaṁ; the word ātma means I-the-observer, who am aware
of the body-mind-complex that is the sākṣi-caitanyaṁ; which sākṣi-caitanyam is
named kṣētrajña in the thirteenth chapter. Therefore Śaṅkarācārya uses relevant
word kṣētrajñaṁ, and in our language, kṣētrajña means sākṣi-caitanyam; witness-
Consciousness; akartāraṁ, akartā, means non-doer; and therefore only
abhōkhtāram ca; therefore only he is not a bhōktā; then only sāṅkhya will be
knocked out; abhōkhtāram ca, and not only that sarva-upādhi-vivarjitaṁ, not
influenced by, contaminated by, the enclosure-called-body; upādhi means body-
enclosure; vivarjitaṁ means not absent (literally it means absent) but here it
means not-influenced-by-the enclosure. Thus even though enclosure seemingly-
divide-the-Consciousness, just as different pots seemingly divide the space; and we
have got a big pot, having 5 litre space; and a small pot having 2 litre space; even
though the pot-space is seemingly-divided, space is not actually-divided; similarly
jīvātmas are divided or not? Jīvātmas are seemingly-divided but not factually. So
aupādhika-bhēdaḥ asti, vāsthava-bhēdaḥ nāsti; that is conveyed by the word
sarva-upādhi-vivarjitaṁ; yaḥ paśyati, the one who appreciates that saḥ
paramārtha-darśī, he alone has got the right or actual-vision. So seeing the blue-
sky I should say sky-is-colourless; seeing the red-crystal I should say crystal-is-
colourless; seeing the blue-ocean I should say ocean-has-no-colour. Thus
experiential-change we cannot bring about; we need not bring about; vēdānta
does not want to change our experience. It cannot be, it need not be, what
vēdānta attempts is experience-based-conclusion it wants to change; my
experience is in this hall; so many jīvātmas are listening to my talk. In this hall, so
many jīvātmas are listening; some jīvātmas understand; some jīvātmas don’t
understand; some jīvātmas mis-understand, that also. Therefore these are all
my-experiences but in-spite-of-my-experience, I should say jīvātmas are not many;
jīvātma is ēkaḥ. This intellectual-conclusion-revision is vēdānta; saḥ paramārtha
darśi iti abhiprāyaḥ.

And then Śaṅkarācārya concludes the two lines. It is very brilliant. Ātmanaḥ; we
have to use the word ātmanaḥ, for the Ātma; nirguṇasya which is absolutely
attributeless; akartuḥ which is absolutely actionless; abhōkhtuḥ, that we have to
supply, which is absolutely non-enjoyer; and nirviśēṣasya and which does not have
differentiating-features, viśēṣaḥ means differentiating-features, including bandha
and mukti; even bandha and mōkṣa are not the attributes of the Ātma. That is why
in Nirvāṇa ṣaṭkam, na bandhaḥ, na mōkṣaḥ;
न मे द्वे िरागौ न मे लोभमोहौ मदो नैव मे नैव मात्सर्यभावः ।

न धमो न चािो न कामो न मोक्षः चचदानंदरूपः शिवोऽहं शिवोऽहम् ॥ ३॥
na mē dvēṣarāgau na mē lōbhamōhau madō naiva mē naiva mātsaryabhāvaḥ |

na dharmō na cārthō na kāmō na mōkṣaḥ cidānaṁdarūpaḥ śivō:'haṁ śivō:'ham ||
3||
Banda and mōkṣa also are what we superimposed on the Ātma. Therefore,
nirviśēṣasya ākāśasya iva, which is like the space; bhēdē to talk about any
difference pramāṇa-anupapattiḥ there is no evidence at all. There is no evidence to
talk about the plurality of the Ātma. OK. Therefore what Lord Kr̥ ṣṇa proclaimed is
correct; what is that; sarvatra-sama-darśanaṁ alone is samyak-darśanaṁ.
The anvaya is; yaḥ karmāṇi sarvaśaḥ prakr̥ tya ēva, kriyamāṇāni paśyati, tataḥ
ātmānamam akartāraṁ ca [paśyati], saḥ paśyati.
So in this anvaya three paśyati-s are coming, in the slōka only two are there;
therefore one paśyati must be in brackets. Anyone; that you can chose. One
paśyati must be supplied. [For Sānskrīt students, a note, karmāṇi is object,
prakr̥ tya kriyamāṇāni is objective-compliment. Therefore karmāṇi is dvitiya bahu-
vacanam. Kriyamānani is dvitiya bahu-vacanam. And similarly ātmānam is object;
akartāraṁ is objective-compliment].

पुनरनप तदे व सम्र्ग्ज्दियनं िब्दान्तरेण प्रपचचर्नत —
punarapi tadēva samyagdarśanaṁ śabdāntarēṇa prapañcayati —
So punarapi, once again, tadēva saṁyag-darśanaṁ, the very same right-vision; not
the sensory-perception as I have often said; the eyes should not see ēkatvam; eyes
are designed to see the differences only and if eyes see only one; what does it
mean; time for cataract-surgery; not samyag-darśanaṁ; eyes should continue to
perceive differences, but buddhi must understand in spite of the differences there
is only one Ātma. And punarapi, once again more about the samyag-darśanaṁ
śabdāntarēṇa, by a different method of communication; prapanٌcayati is given
adding a very important dimension. And what is that; we want to say that the
enclosure-bodies are different; the enclosed-Consciousness is one non-different all
pervading-Ātma. Enclosures are many and different, enclosed-is-one-and-non-
different. And we give the example of pot, hall, room etc; they are all compared to
the enclosures and space is compared to the Ātma. But here there is a very
important-difference; between the example and the original. In the case of the
example, space and the enclosure have the same degree of reality. Space is
vyavahāra-sathyam and the pot or the wall, the enclosure is also vyavahāra
sathyam. They are samāna-sattaḥ. But in vēdānta, we have to go one more step
further; and we have to understand all the enclosure-bodies are not as real as the
enclosed-Consciousness. To put it in another language, matter is not as real as
Consciousness. In sāṅkhya-philosophy, Consciousness is also real; matter is also
real; in vēdāntic teaching, matter is mithya. And not only the matter is mithya, all
the matter-products are also mithya. And what do you mean by matter-products?
Body-mind-sense-complex is also mithya; and why they are all mithya, of lower
order of reality; because they are all vacarambanam vikārō nāma dēyam; mṛittika
ēva sathyam; the whole universe is kārya-prapañca and Ātma is kāraṇam; kāraṇa-
Ātma sathyaḥ; kārya body-mind-complex is mithya. This also must be included;

then alone we will come to the binary-format. Or else, we will think that I am an
individual in the body, and we will wait for vidēha mukti; what should we do; we
have to somehow die and get out of body and run to Bhagavān; and there one has
to merge with Bhagavān. Therefore remember I am not a limited-enclosed-
Consciousness; I am the all-pervading Brahman; seemingly-enclosed; all the
bodies are rising in me; existing in me; resolving in me; mai ēva sakalam jātaṁ mai
sarvaṁ pratiṣṭitaṁ; we have to come to the binary-format. This is the declaration
of Lord Kr̥ ṣṇa in this ślōka.
Verse 13.30
र्दा भूतपृिग्ज्भावमेकस्िमनुपश्र्नत ।
तत एव च नवस्तारं ब्रह्म सम्पद्यते तदा ॥ गीता १३.३० ॥
yadā bhūtapr̥thagbhāvamēkasthamanupaśyati |
tata ēva ca vistāraṁ brahma sampadyatē tadā || Gītā 13.30 ||
This ‘ēka-Ātma’ which is kṣētrajñaḥ, and which is the real meaning of the word-I;
this is very important. Or else you will say kṣētrajña is sr̥ ṣṭi-sthiti-laya-kāraṇam.
This ēka-ātma, which is kṣētrajñaḥ, which is the real meaning of the word-I; this
ēka-ātma is sr̥ ṣṭi-sthiti-laya-kāraṇam. Therefore the whole world is ēkajam ēkastam

and ēkalam.
Tajjalāniti śānta upāsīta. In Chāndōgyōpaniṣat, Tajjam, tallam, tadanam; that he is

bringing here. ēkajjam, ēkastam ēkalam; I will explain; ēkajjam means born of one
Ātma; ēka means ēka-Ātma; jam means what; born; that is one ātma, that is Me.
Then ēkastam they all remain in Me; borrowing existence from Me; and ēkalaṁ
stam means thiṣtati; jam means jāyatē; lam means līyatē; the whole universe
resolves into Me. Jagat, ēkajam ēkastam and ēkalam; jagat majjam mastam and
mallam; majjam means born of Me; mastam means remaining in Me; mallam
means resolving into Me. When I appreciate this fact, then alone I can claim nitya-
muktiḥ. Nitya-mukti is primary-liberation; jīvan-mukti and vidēha-mukti are

secondary-liberation from the standpoint of the mind. But primary-liberation is

nitya-mukti from the standpoint of the Ātma. Ātma-dṛṣṭya, nitya-mukti is the
primary teaching. Jīvan-mukti and vidēha-mukti is advertisement to invite jñāna
and mukti seekers. Only if you do that, people will come. But nitya-mukti is
vēdānta. In this ślōka, ēkastam refers to sthiti-kāraṇam; tata ēva ca vistāraṁ is the
sr̥ ṣṭi-kāraṇam; sr̥ ṣṭi-kāraṇam and sthiti-kāraṇam are mentioned; laya-kāraṇam is
to be supplied by us. When I claim this, I can say Ahaṁ-brahma-asmi. Then alone I
have assimilated the mahā-vākyam. These are very important verses summarizing
the upaniṣadic teaching and revising the concept of mōkṣa; as I repeatedly say, the
escapist-mōkṣa should go away from our mind. Escapist-mōkṣa means what; do
you understand? It means we should die and we should never be born again;
forget that for good; no more பிறவா வரம் வவண்டும் (pirava varam vendum) prayer,
should not come; whenever the prayer comes in your mind, put a ring in your
hand and give yours a knuckle, on your head whenever you think that I should not
be born again. Never say that.
र्दा र्त्स्मन् काले भूतपृिग्ज्भावं भूतानां पृिग्ज्भावं पृिक्त्वम् एकत्स्मन् आत्मनन च्स्ितं एकस्िम् अनुपश्र्नत िास्त्राचार्ोपदे िम्,
अनु आत्मानंप्रत्र्क्षत्वेन पश्र्नत ‘आत्मैव इदं सवयम’् (छा. उ. ७ । २५ । २) इनत,
yadā yasmin kālē bhūtapr̥thagbhāva ṁ bhūtānāṁ pr̥thagbhāvaṁ pr̥thaktvam

ēkasmin ātmani sthitaṁ ēkastham anupaśyati śāstrācāryōpadēśam, anu ātmānaṁ
pratyakṣatvēna paśyati ‘ātmaiva idaṁ sarvam’ (chā. u. 7 | 25 | 2) iti,
Yadā is in the mūlam, whenever; whenever the student enjoys this vision
spontaneously; yadha is equal to yasmin kālē; bhūta-pr̥ thag-bhāvaṁ is in the
mūlam; Śaṅkarācārya first gives vigraha-vākyam; śaṣṭi tatpuruṣaḥ, bhūtānāṁ
pr̥ thag-bhāvaṁ; the diversity of things and beings; prthag-bhāvam means
plurality, diversity, divided-existence; prthag-bhāvam means pr̥ thaktvam which
means diversity; bhūta means both things and beings; and this universe of
diversity where does it exists; in ēkasmin; to be present in ēka-atma; the word
Ātma all other commentators add; Śaṅkarācārya also says that; ēkasmin ātmani
sthitaṁ; don’t say it is in one God; in dvaita bhakti we will say world is in

Bhagavān; but once you come to vēdānta, the word Bhagavān must be replaced by
Me, without any reservation; the whole universe is in Me. So ēkastham is equal to
ēkasmin ātmani sthitham; saptami tat-puruṣaḥ; and that means; what is the sub-
conscious-thinking, I-am-in-the-world; now we have to consciously revise that; I-
am-not-in-the-world; then, the-world-is-Me; ēkastam anupaśyati; and how this
transformation takes place; anu; that anu Śaṅkarācārya gives the significance;
śāstra-ācārya-upadēśataḥ; in keeping with the teaching coming from śāstra and
guru; because both of them are complimentary. Śāstram is not śāstram without
guru; guru is not guru without śāstram; always they are complimentary;
upadēṣataḥ mattva; we have to go through a consistent-and-systematic-study for
a length of time; mattva means śravaṇa manana nidhidhyāsanam. That means
what; jñānam comes only through vēdāntic-enquiry; now the popular
misconception that is spreading is you keep on doing nāma-sankeertanam; nāma
sankeerthanam itself give jñānam also will give mōkṣa also; that is a very very
wrong notion; very very big misconception also. Nāma sankērtanam we should
promote for citta-śuddhi and nāma-sankeerthanam can never replace consistent-
and-systematic-study of vēdāntic-scriptures; nāma-vaibhāvam books are there;
story of bhaktās; that purāṇās are very useful but by studying the biography of
Tukaram or Nāma dēva or all these bhaktās all should be inspiring-ones; even
those books cannot replace vēdāntic-study. Study does not mean reading any
book. Therefore study means vēdāntic-study; Bhagavad-Gīta study says
Śaṅkarācārya. Śāstra-ācārya upadēśataḥ mattva; and what is the vision; Ātma
pratyakṣatvēna; means aparōkṣadaya; paśyati; he gains aparōkṣa-jñānam; and
what is aparōkṣa-jñānam of Brahman; aparōkṣa-jñānam of Brahman exists only in
one way; knowing is only in one way; that is in the form of claiming-that-I-am
Brahman; claiming is called aparōkṣa-jñānam; and Śaṅkarācārya says all the
teachings are borrowed by Lord Kr̥ ṣṇa from the upaniṣats. That is why we say Gīta
will be understood only when it is along-with-the-upaniṣats; therefore
Śaṅkarācārya quotes a very beautiful Chāndōgyōpaniṣat mantra ‘ātmaiva idaṁ

sarvaṁ’ bhuma vidyā sarvaṁ iti (chā. u. 7 | 25 | 2) iti, which we were just seeing in
Anna Nagar class:
अिात आत्मादे ि एवात्मैवाधस्तादात्मोपररष्टादात्मा पश्चादात्मा पुरस्तादात्मा दभक्षणत आत्मोिरत आत्मैवेदँ सवयचमनत स वा

एि एवं पश्र्न्नेवं मन्वान एवं नवजानन्नात्मरनतरात्मिीि आत्मचमिुन आत्मानन्दः स स्वराि् भवनत तस्र् सवेिु लोकेिु
कामचारो भवनत अि र्ेऽन्र्िातो नवुरन्र्राजानस्ते क्षय्र्लोका भवन्न्त तेिाँ सवेिु लोकेरवकामचारो भवनत ॥ ७. २५. २ ॥ ॥
athāta ātmādēśa ēvātmaivādhastādātmōpariṣṭādātmā paścādātmā purastādātmā

dakṣiṇata ātmōttarata ātmaivēdam̐ sarvamiti sa vā ē ṣa ēvaṁ paśyannēvaṁ
manvāna ēvaṁ vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa
svarāḍbhavati tasya sarvēṣu lōkēṣu kāmacārō bhavati atha yē:'nyathātō
viduranyarājānastē kṣayyalōkā bhavanti tēṣām̐ sarvēṣu lōkēṣvakāmacārō bhavati ||
7. 25. 2 || ||
I am down; I am up; I am in front; I am behind, I am on the right side; I am on the

left-side; ahaṁ ēvaṁ idaṁ sarvam; பாட்டும் நானே, பாவ்வும் நானே’ (do not say Sivaji
Ganesan) we should use that and understand the message.

435 Verses 13.30 and 13.31
Page 346, Chapter 13, Verse 30, bhāṣyam.
Verse 13.30 Bhāṣyam Continued
र्दा र्त्स्मन् काले भूतपृिग्ज्भावं भूतानां पृिग्ज्भावं पृिक्त्वम् एकत्स्मन् आत्मनन च्स्ितं एकस्िम् अनुपश्र्नत िास्त्राचार्ोपदे िम्,
अनु आत्मानंप्रत्र्क्षत्वेन पश्र्नत ‘आत्मैव इदं सवयम’् (छा. उ. ७ । २५ । २) इनत,
yadā yasmin kālē bhūtapr̥thagbhāva ṁ bhūtānāṁ pr̥thagbhāvaṁ pr̥thaktvam

ēkasmin ātmani sthitaṁ ēkastham anupaśyati śāstrācāryōpadēśam, anu ātmānaṁ
pratyakṣatvēna paśyati ‘ātmaiva idaṁ sarvam’ (chā. u. 7 | 25 | 2) iti
Throughout the thirteenth chapter, Lord Kr̥ ṣṇa has been repeatedly emphasizing
the Ātma-anātma-vivēka; otherwise called dr̥ k-drśya vivēka; first the vivēka was
presented in the form of kṣētrajña and kṣētraṁ; anātma being called kṣētraṁ; and
Ātma being called kṣētrajñaḥ. And later the same vivēka was emphasized with a
different set of names; Ātma was called puruṣaḥ and anātma was called prakr̥ ti.
Thus Ātma-anātma-vivēka; dr̥ k-dr̥ śya-vivēka; kṣētrajña-kṣētra-vivēka; puruṣa-
prakr̥ ti-vivēka thus Sanskrit words are many but the message is observer-observed
discrimination and I-the-observer is of the nature of changeless-Consciousness;
and whatever I observe or experience is of the nature of changing-matter; I am
non-changing-Consciousness; whatever I experience is changing-matter; this is
the main message and the emphasis is changing-matter should include the body
also; and the sense-organs also; the mind also, thoughts also; even ignorance
must be included in changing-matter only.
So this has been highlighted throughout the thirteenth chapter; but this
discrimination alone is not the final stage of vēdānta. In sāṅkhya-darśanaṁ and
yōga-darśanaṁ, this is the final stage. But vēdānta does not admit this as a final
stage; as the final stage we must know the meaning very clearly; why because in

the discrimination we have ended up with dvaitaṁ only. As long as we are in

dvaitaṁ; saṁsāra is there, because upaniṣats are repeatedly declaring dvitiyat vai
bhayam bhavathi. Therefore, what is the final stage for sāṅkhya-darśanaṁ is the
penultimate stage for vēdānta-darśanaṁ.
And that is why for the sāṅkhya both the observer also is real; puruṣaḥ; prakr̥ ti-
the-observed also is real; and therefore the final stage is the most important
stage; but in the thirteenth chapter of Bhagavad Gīta the final stage is not that
much repeated; but rarely mentioned in one or two slōkās. And one ślōka which
highlight the final stage happens to be the 30th verse therefore we have to
carefully underline; put in box item, to highlight this. And what is that?
Not only we should differentiate, we should note the relationship between I the
observer and whatever I observe. Observe-observer-observadayo-madhyē 
[English-cum-Sānskrīt] means Ātma-anātmanor-madhyē ka saṁbandaḥ is very
very important; that saṁbandaḥ Lord Kr̥ ṣṇa presents here; anātma-prapañca
does-not-exist-independently; cannot-exit-independently; should-not-exist-
independently. If you want liberation you should allow it to exist-independently;
you should understand that the entire anātma-prapañca rises from Me; rests in
Me; and resolves into Me. 3-Rs (see how beautiful it is ~ Rises, Rests and Resolves,
into Me) Then alone I can claim I am kāraṇam; and then I can assert the world is
kāryam; kāraṇa-rūpēṇa ahaṁ sathyam; kārya-rūpēṇa-kṣētraṁ mithya. Therefore
sathyam cannot be disturbed by mithya, because, the greatest problem with the
world if at all we have; what is the complaint; if the world is existing we don’t care;
as long as the world exists we don’t care; as long as it disturbs me; then alone
world becomes saṁsāra; the world enjoys disturbing capacity as long as it has
sathyathaḥ; and the moment you remove sathyatvam; Dayānanda Svāmiji says;
defang the cobra, remove the poisonous fangs; then like Lord Śiva you can wear
the cobra on the neck and you can become Nāgābaraṇa-Śivā. But for that, poison
of the world should be removed and the poison is sathyatvam of the world. And

that should go away; How? That is said here. Bhūtānāṁ pr̥ thagbhāvaṁ ēkastham
anupaśyati; the world rests in Me who am the non-dual Consciousness.
And rests in me; Madhusūdana Sarasvatī says kalpitam; it rests in me, how,
borrowing the existence from me. Iti yaḥ paśyati and how; śāstra-ācārya
upadēśataḥ; that anupaśyati; the prefix anu; whenever the prefix anu comes there
the significance of ‘anu’ is śāstra-ācārya-upadēsam. Śaṅkarācārya repeats that;
wherever opportunity comes and the anu indicates there is no self-enquiry without
a guru; a self self-enquiry does not exist. Self-enquiry has to be always with the
help of a guru; how do you know; anu along with the guru one who seeks
knowledge. And in support of that Śaṅkarācārya quoted the famous Chandōgya
Bhuma vidyā vākyam; Ātmata prāṇah ātmatah ēva idaguṁ sarvaṁ. Of course we
can quote Taittirīyōpaniṣat vākyam also; tasmad vā ētasmad ātmanaḥ ākaśa
sambhūtaḥ; that is also equally relevant. Up to this we saw in the last class.
तत एव च तस्मादे व च नवस्तारं उत्पत्तिं नवकासम् ‘आत्मतः प्राण आत्मतआिा आत्मतः स्मर आत्मत आकाि आत्मतस्तेज आ
त्मत आप आत्मत आनवभायवनतरोभावावात्मतोऽन्नम्’ (छा. उ. ७ । २६ । १) इत्र्ेवमाददप्रकारैः नवस्तारं र्दा पश्र्नत, ब्रह्म
सम्पद्यते ब्रह्मैव भवनत तदा तत्स्मन् काले इत्र्ियः ॥ ३० ॥
tata ēva ca tasmādēva ca vistāraṁ utpattiṁ vikāsam

prāṇa ātmataāśā ātmataḥ smara ātmata ākāśa ātmatastēja ātmata āpa ātmata āvir
bhāvatirōbhāvāvātmatō:'nnam’ (chā. u. 7 | 26 | 1) ityēvamādiprakāraiḥ vistāraṁ
yadā paśyati, brahma sampadyatē brahmaiva bhavati tadā tasmin kālē ityarthaḥ ||
30 ||
So the first-line pointed out that the Ātma is the sthiti-kāraṇam; the word ēkastam
indicates the sthiti-kāraṇam and in the second-line Lord Kr̥ ṣṇa says not only Ātma
is sthiti-kāraṇam Ātma is sr̥ ṣṭi-kāraṇam also. Normally the order is reverse; first we
will say sr̥ ṣṭi-kāraṇam and then sthiti-kāraṇam. Here Lord Kr̥ ṣṇa reverses the
order; first he mentions he says sthiti-kāraṇam and then in the second line, sr̥ ṣṭi-
kāraṇam. That is said here; tataḥ ēva ca; from the same Ātma; tataḥ ēva ca, is in
the mūlam is equal to tasmādēva ca; vistāraṁ is in the mūlam is equal to utpattiṁ
vikāsam; utpattiḥ means origination. And immediately Śaṅkarācārya changes the

word vikasam. Once you use the word origination; it will mean things are
originating; but according to vēdānta; nothing can originate because matter can
never be created or destroyed; therefore immediately he changes origination
means already it was existing in potential form; origination is nothing but
expansion of unfoldment of the folded-universe is figuratively called origination;
world never originates. Bhagavān does not create the world; Bhagavān cannot
create the world. Then is what is origination; avyakta-nāma-rūpa becoming vyakta-
nāma-rūpa is called origination; and what is the appropriate English word; it is
manifestation; so origination that is manifestation; very brilliant; utpattiṁ is equal
to vikāsam; vikāsaḥ means what; expansion; unfoldment or manifestation; and the
sentence is incomplete; we have to add the word paśyati which comes later and
put a full stop. Vikāsam ca paśyati.
And then the Cāndōgya vākyam in support of that: ātmataḥ prāṇah from Ātma
alone prāṇa comes; ātmataḥ āśā; āśā means desire or kāmaḥ; ātmataḥ is pañcamī
vibhakti, upādāna kāraṇārthē apādāna pañcamī; from the Ātma alone desire
comes; ātmataḥ smaraḥ; smaraḥ means memory; it comes from Ātma; ātmataḥ
ākāśaḥ space comes; this list is given in Chāndōgyōpaniṣat because this is the end
part of Chāndōgya saptamadhyaya; in the beginning part of the same 7th chapter
various upāsanas are mentioned. They are nāma-brahma upāsana; vāk brahma-
upāsana; manō-brahma-upāsana; fifteen items are given for upāsanas; and those
fifteen items are enumerated here. Of course here fully not mentioned; but
partially mentioned; previously ātmataḥ prāṇa brahma upāsana was mentioned;
then ātmanaḥ āśā; kāma brahma upāsana [have you heard of this] desire itself
may you meditate upon as sacred Brahman; because everybody demonises desire;
repeatedly saying desire is the root cause of all the evils; kāma ēṣha krōdha ēṣha
rajō-guṇa samutbhavaḥ. Vēdānta says don’t look at the desires negatively only;
desire is sacred also when it is a refined-desire; unrefined desire is a demon;
refined desire is a dēvaḥ; because refined desire is wonderful; remember mōkṣa
requires desire for mōkṣa; how will you attend vēdānta class without requiring a

desire for jñānam; jñāna iccha you require; you require śravaṇa icchā; desire for
listening to the class; manana iccha; sādhana-catuṣṭaya sampatti iccha; guru iccha
jñāna icchā; finally mōkṣa iccha without these battery of desires how will a person
work for mōkṣa. Therefore kāma is sacred; kāma is sacred or not?; iccha śakti is
one of the version of Bhagavān; and therefore kāma-brahma-upāsana is talked
about; ākāśa-brahma-upāsana; agni-brahma-upāsana; jala-brahma-upāsana and
anna-brahma-upāsana; so many upāsanas are there; so many upasanas; where, it
is there in the same chapter called bhūma vidyā in Narāda-Sanatkumara-saṁvāda;
having talked about all these upāsanas, one has to come to jñānaṁ; and after
coming to jñānam, we have to say all these are born out of Me only; all these
means that, ākāśa, vāyu, agni, jalaṁ, pr̥ thivī; all of them are ātmataḥ ēva āvir-
bhāvaū thirō-bhāvaū; āvir-bhāvaḥ means all of them manifest from Me; thirō-
bhāvaū means all of them resolves merges or disappear into me; all of them
appear from me; all of them disappear into me; iti ēvamādiprakāraiḥ [in the
Ghorakpur edition, ēvaṁ and ādiprakāraih is separately printed, it should be a
compound word; ēvamādiprakāraiḥ, in this manner; vistāraṁ yadā paśyati; when a
person sees the arrival of the world from oneself; tadā, then and then alone
brahma-saṁpadyatē he has claimed oneness with Brahman; then alone he has
really ‘become’ Brahman.
How to know whether I have woken-up from the dream or not; how to know?
When I wake up I can say the whole dream-world has from me; but when I am in
the dream-world I can never say the dream-world has come from me; I see the
dream-world as outside me.
That is why in Dakshinamurthi stotram in the opening ślōka Śaṅkarācārya says;
नवश्वं दपयणदृश्र्माननगरीतुपर्ं ननजान्तगयतं

पश्र्न्नात्मनन मार्र्ा बनहररवोद्भूतं र्िा ननिर्ा ।
र्ः साक्षात्कुरुते प्रबोधसमर्े स्वात्मानमेवाद्वर्ं
तस्मै श्रीगुरुमूतयर्े नम इदं श्रीदभक्षणामूतयर्े ॥ १॥

viśvaṁ darpaṇadr̥śyamānanagarītulyaṁ nijāntargataṁ

paśyannātmani māyayā bahirivōdbhūtaṁ yathā nidrayā |
yaḥ sākṣātkurutē prabōdhasamayē svātmānamēvādvayaṁ
tasmai śrīgurumūrtayē nama idaṁ śrīdakṣiṇāmūrtayē || 1||
bahir iva nidrayā paśyati; world-outside-you, if you see the world-outside-you; you
are dreaming; if you see the world-inside you have woken up. Therefore waking up
is called brahma-bhāvaḥ; therefore brahma-saṁbadyatē; brāhmaṇaḥ ēki bhavati
advaitam bhavati iti arthah. Brahma-saṁbadyatē is in the mūlam is equal to
brahmaiva bhāvati ityarthaḥ; brahma-saṁbadyatē is in the mūlam, is equal to
brahma ēva bhavathi; then tadā; tadā is in the mūlam is equal to tasmin kālē
ityarthaḥ, at that time. At that time means which time, we are not referring to clock
time, at that time means jñāna-kālē; jñāna-kālē brāhmaṇaḥ ēki bhavat. And this
innocent word has been taken as very significant by all sub-commentators because
Śaṅkarācārya specifically says tadā is equal to tasmin-kālē therefore sub-
commentators say don’t look at this as a casual expression; it is very significant
expression which is analysed in Tattu Samanvayād Sūtra in Brahma sūtra. Why this
is significant; this is significant for refuting a very very important philosopher who
claims that mere knowledge itself cannot give mōkṣa; therefore jñāna-kālē
mōkṣaḥ na bhavati. Then what should you do; after getting jñānam; you have to
add nitya-naimittika-karma; you should do it very very carefully the entire life, and
maintain jñānam and maintain karma-anuṣṭānam; jñāna-abhyāsa and karma-
anuṣṭānam which he called jñāna-karma-samucchayaḥ. It is a very powerful
philosophy. How to refute him; one word is enough for us to refute; Lord Kr̥ ṣṇa
says tadā brahma sampadyatē, jñāna-kālē mōkṣaḥ ēva bhavati; after jñānam you
don’t require any karma-anuṣṭānam for mōkṣa. Jñāna-anantaram, karma-
anuṣṭānam is not required for mōkṣa. If jñāni continues karma-anuṣṭānam, it is not
as a sādhana for him; it does not have a sādhanā-status and that karma is given a
special title; can you remember; you are all senior-students surviving up to 13th
chapter, what is the special name; lōka-sangrahārtham ēva; karma-anuṣṭānam
does not give even a weebit of benefit for jñāni. In fact that karma is given another

name by Śaṅkarācārya in 3rd chapter Bhāṣyam; lōka-sangraḥ is the word given by

Lord Kr̥ ṣṇa; Śaṅkarācārya gives another word; all of them you should register in
your mind, because you are supposed to be....
What is the other name; karma-ābhasaḥ; it is not karma-anuṣṭānam. Thus we can

go on and on and on; as a commentary of one word; what is that; tathā; one tathā
can be used for elaborating jñāna-karma-samucchaya-vāda and kaṇḍanam of the
samucchaya-vāda. Therefore you must underline the word tathā; tathā ēva; jñāna-
mātrēṇa mōkṣah; karma, mōkṣartham naiva apēkṣitam. Very important.
The anvaya is; yadā [mumuksuh] bhūta-pr̥ thag-bhāvam ēkastham-anupaśyati tata

ēva; vistāraṁ ca [anupaśyati] tathā [saḥ] brahma sampadyatē.
एकस्र् आत्मानः सवयदेहात्मत्वे तद्दोिसम्बन्धे प्राप्ते, इदम् उचर्ते —
ēkasya ātmānaḥ sarvadēhātmatvē taddōṣasambandhē prāptē, idaṁ ucyatē
Śaṅkarācārya introduces the following ślōka as an answer to a possible doubt that

may arise; a doubt that may arise, if we think ; otherwise no problem. And what
is the possible doubt? In the twenty-eighth ślōka, it was said jñāni sees the Ātma-
present-in-all-the-bodies; not-only-in-his-body; Ātma is present in all the other
bodies also. And once you say Ātma in all the other bodies; Ātma becomes content
and the body becomes what: container. And generally we have seen when the
container is not clean, and if you drop the content in that container; without
cleaning; milk or anything, before cleaning the container you keep then, the
content will get spoiled. Either it may be foul smell and in the case of milk it may
get spoiled; all these are possible; therefore container-saṁbandaḥ can pollute the
content. Now what is the problem? Body-mind-sense-complex is the container;
Ātma is the poor-content. And what about the body-mind-complex; pure or
impure; you need not ask the question; body you repeatedly clean especially in

summer any amount of bathing, you cannot avoid the foul smell; body is impure;
mind is full of impurities; kāmādin dōṣa-gandhan is there; therefore, will not the
Ātma be contaminated by that? And that too the problem is, that I might purify my
mind and clean my body and purify my mind by practising karma-yōga and after
sometime I find my Ātma is which is in my pure-body-mind, is there in other
people’s mind also, maybe pure. At least I have done karma-yōga, upāsana-yōga,
purified. Others have not done all these yōgas; they are all ayōgyās. Therefore
when such a doubt comes, he wants to say that Ātma cannot be contaminated just
as space cannot be contaminated by anything; asaṅgatvāt ākśavat; Ātma is nitya
śuddhaḥ. So if you are purifying your body and mind, not for the sake of ātma; it is
for the sake of ātma-jñānam. Jñānārtha-citta-śuddhiḥ, not ātmartha-citta-śuddhiḥ;
ātma does not require any action for its purification.
Therefore he says ēkasya ātmānaḥ sarva-dēhātmatvē, if one Ātma is there; is the

Ātma is of all the bodies; tad-dōṣa-sambandhaḥ, the association-contamination
with the impurities of tat; tad means all those bodies or tad means sarva-dēha;
sarva-dēha dōṣaḥ sambandhē prāptē; there is a possibility of contamination; in
fact nowadays they talk about that if you keep the water in plastic bottle; they
themselves create so many plastic containers and they themselves say that if you
keep it in that container, therefore you have to give up that take some other
container. So content can be polluted by container; this is extended to ātma by the
pūrva-pakṣi. And prāptē, when such a doubt arises, idaṁ ucyatē; tad dōṣaḥ
saṁbandha sankyāyam prāptāyām; when such a doubt arises, idaṁ ucyatē this is
said; what is that; I am nitya-suddhaḥ, I need not do anything to purify me; as long
as I have to use the body-mind-complex; I have to keep them pure because they
are contaminable; I have to maintain the body-mind-complex pure; but I need not
maintain the Ātma pure because, Ātma does not require any maintenance; it is
every pure. That is said in this ślōka.

Verse 13.31
िरीरस्िोऽनप कौन्तेर् न करोनत न शलप्र्ते ॥ गीता १३.३१ ॥
śarīrasthō:'pi kauntēya na karōti na lipyatē || Gītā 13.31 ||
First I will give you the gist; that Ātma being anādi and nirguṇa, essentially
meaning asaṅgaḥ; it is ever un-contaminable; therefore there is no guṇa also; that
nirguṇatvād word indicates it does not have guṇa also; therefore it does not have
dōṣaḥ also. The word guṇa means attributes; attributes means neither positive
nor negative; therefore it is ever pure. And therefore, not only it is niguṇaḥ
therefore suddhaḥ; it does not have samdbandha with puṇya-pāpa-karma also. So
relation-less once you say, it cannot be related to puṇya-karma also; pāpa-karma
also; therefore it is akartā is the extended-meaning; meaning; suddhaḥ is one
teaching; akarta is another teaching; why akarta; karma-saṁbandaḥ-abhāvāt; and
once you say karma-saṁbandaḥ abhāvā; what is the corollary; karma-phala-
saṁbandaḥ- abhāvah; therefore, abhōktāḥ ca bhavati. Nirguṇah; akarta;
abhōktāḥ; in spite of body-mind-complex being active all the time;
paśyañśṛṇvanspṛśañjighrann. And not only that Lord Kr̥ ṣṇa loosely uses the word
Ātma in certain places; and in this ślōka, he uses the word paramātma suddenly.
So when the discussion is kṣētrajña, the Ātma, suddenly Lord Kr̥ ṣṇa uses the word
Paramātma; if he interchanges the word; what is the indirect message; otherwise
he should introduce the Paramātma as a separate topic. He is discussing Ātma in
the body and suddenly replaces the word Paramātma and a few verses before he
uses the word upadraṣṭānumantā ca bhartā bhōktā mahēśvaraḥ, paramātmēti
cāpyuktō dēhē:'sminpuruṣaḥ paraḥ.Thus Lord Kr̥ ṣṇa does not make any difference
between jīvātma and Paramātma; there is only ēkātma. Thus these are all indirect
mahā-vākyam. Direct mahā-vākyams are there kṣētrajñam capimam viddhi is

direct; and upadraṣṭānumantā ca is direct mahā-vākyam and here we get indirect

mahā-vākyam. So this is also a very profound verse. We will go to the bhāṣyam.
अनाददत्वात् अनादे ः भावः अनाददत्वम्, आददः कारणम्, तत् र्स्र् नात्स्त तत् आनादद । र्द्धि आददमत् तत् स्वेन आत्मना
व्येनत; अर्ं तुअनाददत्वात् ननरवर्व इनत कृत्वा न व्येनत ।
anāditvāt anādēḥ bhāvaḥ anāditvam, ādiḥ kāraṇam, tat yasya nāsti tat ānādi |
yaddhi ādimat tat svēna ātmanā vyēti; ayaṁ tu anāditvāt niravayava iti kr̥tvā na
vyēti |
So ayaṁ; means this Ātma which is called parama-Ātma; ayaṁ-Paramah ātma

which is avyayaḥ; the word avyayaḥ means does not disintegrate or does not
decay; na vyēti means does not disintegrate, unlike the body; body as it gets old
part by part falls apart and each part disintegrates; and disintergration of each
part is distinctly-experienced and differently-experienced. Every single part and if
there are two ears; one ear become deaf; similarly one hand; 32 teethas Bhagavān
has given; that blessing once upon a time and now each one you have to do root
canal and each one creates problem; thus we see the disintegration of the body
part by part; thank God; Ātma does not have parts; therefore we don’t require
different doctors; that you have to remember; for each limb one hospital;
previously each one there one clinic we said; now medical advancement means for
each limb one hospital; thank God! Ātma does not require different hospitals. Why
the reason is given; anāditvāt is in the mūlam; put a dash; after that he gives the
vigraha vākyam; anādēḥ bhāvaḥ; means anāditvam, so the status of being anādi is
anāditvam.
Then the next question is what is the meaning of anādiḥ; the word ādhiḥ has two
meanings; one is origination or janma or utpatti or the word ādhiḥ has got
another meaning also; that is cause; both the meanings are almost the same;
cause, source is called ādiḥ; kāraṇam. Therefore Śaṅkarācārya takes second
meaning and takes Bahuvr̥ hi ; na vidyatē ādiḥ kāraṇam yasya saḥ; anādhiḥ; Ātma
does not have a parent; a cause is not there; therefore Ātma is not an effect; and

therefore ādiḥ-kāraṇam; after anāditvam, you have to put a full stop. [Sānskrīt
students, then ādhiḥ kāraṇam; ādhiḥ is equal to kāraṇam; that is the padhārtha.
Then Tad yasya nāsti; tad means kāraṇam; that kāraṇam is not there for which
ātma is called anādiḥ. And therefore since Ātma does not have janma, whatever we
be the consequence of janma also will be absent, why, because when we talk about
ṣat-vikāra; janma is the first one; thereafter vardatē, vipariṇamatē, apakṣiyatē,
vinaśyati; only when janma is there; it is followed by degeneration; decay etc. Ātma
does not have birth; therefore the following vikāras; especially the degeneration
one; that is highlighted because that is painful. Therefore, yaddhi adhimat, without
beginning; tat svēna ātmanā vyēti; it changes by itself. Svarūpeṇa vyēti. After vyēti
full stop; Vyēti is vi plus ti dhātu; second conjugation; yṛti, itah; yanti; parasami
pada. Vi is the prefix. Therefore, vyēti; viyantah; viyanti iti rūpaṇi. After vyēti, full
stop. Ayam tu whereas this Ātma; tu means to differentiate from the body; unlike
the body, this Ātma is anādiḥ it does not have origination; and origination or
utpattiḥ is described in two ways; by two different darśanaṁ; the sāṅkhya
darśanaṁ explains origination in one way; Naiyayika-darśanaṁ; sānkhya and yōga
they go together; sāṅkhya yōga sees in one way; nyāya-vaiśēṣika goes another
way; vēdānta admits both explanations at the vyāvahārika-level and vēdānta
negates both explanations from pāramārthika level; what are the two ways; both
are there in the creation; the sāṅkhya-yōga philosophy sees origination as
multiplication of one into many; just as there is one couple or one parent is there;
then he gets children and then grandchildren; or one seed is there; and it
produces a plant and plant produces many seeds and thus it is one to many. Ēkam
to anēkam is one explanation of creation. This is followed by sāṅkhya-yōga-
darśanaṁ; because in sāṅkhya-philosophy the original cause is prakr̥ ti and prakr̥ ti
is ēkam and one prakr̥ ti alone becomes mahat, ahaṁkāra; then pañca-bhūtāni and
then baudhika-prapañca. Therefore sāṅkhya sees the creation as one to many;
whereas the nyāya philosophers cause is paramāṇu; the atoms; and therefore
cause is not one, cause is Infinite number of atoms and how is the world created?
the atoms joined together forms molecules. If you remember, in Brahma Sūtra

class; jaṇukam, triaṇukam, caturaṇukam pañcāṇukam; etc. many assembled

together and you create; one car is created how; several parts are created;
sometimes from different factories, different parts come and this factory does
what; only assemblage. So when you say assemblage as the creation, creation
becomes one-to- many or many-to-one?; not one to many but many-to-one; and in
the case of one house; what sr̥ ṣṭi we are talking about is nyāya-vaiśēṣika-sr̥ ṣṭi.
When you say I constructed a house, it means you are a nyāya-vaiśēṣika. Car was
created; nyāya-vaiśēṣika. Avial was made; nyāya-vaiśēṣika; mahā-nyāya-vaiśēṣika.
You have to put whatever vegetables left out and make it an avial! Therefore,
many things we do in the form of many to one; from one seed or one sapling you
bring and then you create many plants; at that time we become a sāṅkhya-yōga;
our own family is what! sāṅkhya-yōga. We were single and after marriage you
have a parivaram, a big family because children, grand-children, great-grand-
children; then kanakābhiṣēkaṁ; so one to many; and what you become; a
sāṅkhya-yōga.
Here Śaṅkarācārya takes nyāya-vaiśēṣika approach and says any kāryam is

sāvayavam; it is an assemblage. Any kāryam is assemblage. Therefore what is the
nyāya-vaiśēṣika cycle; nyāya-vaiśēṣika-sr̥ ṣṭi. yat kāryam, tat sāvayavam; avayavaṁ
means what; component or parts. And whatever is not kāryam will be what; the
niravayavam; so ātma niravayavaḥ. iti kr̥ tvā na vyēti ; ātma does not have various
limbs, for each limb to degenerate. it is not assemblage of all the parts into one
unit. Therefore many things we do in the form of many to one. Ātma is limbless,
and therefore limb degeneration problem is not there; it is partless therefore
things cannot fall apart. There is an expression; things are falling apart. That is not
there for ātma, why, part-less-tvād! This is from nyāya-vaiśēṣika-sr̥ ṣṭi. And both are
acceptable or not? It is acceptable from vyāvahārika-dr̥ ṣṭi. But when we go to the
ultimate, absolute, we say ajādivādaḥ; that is the third chapter of Māṇḍūkya-
Kārikā. Nyāya-sr̥ ṣṭi is demolished and sāṅkhya-yōga-sr̥ ṣṭi is also demolished. Then

what śr̥ ṣṭi you admit; pūrva-pakṣi asked Gaudapādācārya; whatever śr̥ ṣṭi I say, you
negate. Then what sr̥ ṣṭi is according to you? No śr̥ ṣṭi.
न कभश्चज्जार्ते जीवः सम्भवोऽस्र् न नवद्यते ।

एतिुिमं सत्र्ं र्त्र नकच्चचन्न जार्ते ॥ ४८॥
na kaścijjāyatē jīvaḥ sambhavō:'sya na vidyatē |
ētattaduttamaṁ satyaṁ yatra kiñcinna jāyatē || 48||
In the third chapter, Gaudapāda says no jīva is created; in the second chapter
Gaudapāda says no world is created.
न ननरोधो न चोत्पशिनय बिो न च साधकः ।

न मुमुक्षुनय वै मुक्त इत्र्ेिा परमाियता ॥ ३२॥
na nirōdhō na cōtpattirna baddhō na ca sādhakaḥ |

na mumukṣurna vai mukta ityēṣā paramārthatā || 32||
Anyway each slōka you can go on and on and on. Therefore we will stop at this.
Niravayavaḥ iti kr̥ tvā na vyēti; ātma does not limb-wise degeneration.
तिा ननगुयणत्वात् । सगुणो नह गुणव्यर्ात् व्येनत; अर्ं तु ननगुयणत्वाचच न व्येनत; इनत परमात्मा अर्म्अव्यर्ः; न अस्र् व्यर्ो
नवद्यते इनत अव्यर्ः ।
tathā nirguṇatvāt | saguṇō hi guṇavyayāt vyēti; ayaṁ tu nirguṇatvācca na vyēti; iti

paramātmā ayam avyayaḥ; na asya vyayō vidyātē iti avyayaḥ |
Previously limb-wise degeneration was talked about while Ātma is limbless. Now in
the next line, the next word Lord Kr̥ ṣṇa says attribute-wise degeneration is also not
there, like fading of the cloth. Cloth can be destroyed in two ways; one is what;
because of wear and tear some portion might be torn and gone; that is limb-wise
degeneration; sometimes cloth is intact; but gradually fades. That is called
attribute-wise degeneration. Ātma cannot have attribute-wise degeneration, why,
why, no attribute. And therefore previously ātma had the śabda; loud sound; we
also; as we grow old, sound does not come out. Like śabda, sparśa, etc. Sound was

there in Ātma and now it has become feeble; all these are not there with the Ātma.
Therefore he says: tathā nirguṇatvāt; after nirguṇatvāt you have to put a dash -
then he gives explanation; saguṇō hi; any entity which has got attribute,
guṇavyayāt, because of fading of the attributes, weakening of the attributes, vyēti
the substance itself becomes degenerate because of the degeneration of the
attributes. [Sānskrīt students note: Guṇavyayāt vyēti. Full stop is required] Ayaṁ tu
unlike the body etc.; in fact the entire creation nirguṇatvāt, Ātma being
attributeless, na vyēti, it does not fade away or gets weakened in terms of its
attributes; its powers or attributes or skills; memory power is an attribute of the
brain; and we know what happens to memory power; it is already poor and then
as you grow, keep on forgetting things; he takes full-fledged lunch and complains
to the wife, you are not giving me food at all. The brain is not able to remember
that he has eaten; brain is there but brain capacity is gone; all frightening things
with regard to anātma; that is why as we grow old, detachment from anātma we
should have more and more; otherwise old-age is a frightening thing. Only remedy
for old-age is jñānam; jñānam alone give endurance power; the psychological-
endurance will go; psychological-endurance power to put up with the body until
Bhagavān decides to take away the body; I have to put up with this body; physical
endurance will go away and we require psychological endurance; only source of
psychological endurance is jñānam and jñānam alone. Knowledge is power; what
power; psychological-endurance; we don’t know long this miserable body is going
to survive; even though you feel like calling God and asking why have you
forgotten my address; like old-number and new number; if you want I will give my
address once again and please come and take the body away. And we feel like
complaining to God; body is an asset in young-age; and body becomes only
liability in the old age; and if I have to wait and wait that endurance comes only
through jñānam. Therefore, we have make the jñānam stronger and stronger; and
there is no other go.

Anyway let us come to our topic. Iti ayaṁ tu nirguṇatvācca na vyēti; iti hētōḥ; hetu
arthe, paramātmā ayam; I-the-Paramātma, avyayaḥ, am changeless; decayless.
After avyayo full stop. Then next sentence; na asya vyayō vidyātē iti avyayaḥ; this is
meant for Sānskrīt student to show that it is bahuvr̥ hi-samāsa. Na vidyatē vyayaḥ
yasya. Details in the next class.

436 Verse 13.31
Page 347 Verse 31 Bhāṣyam 2nd paragraph
तिा ननगुयणत्वात् । सगुणो नह गुणव्यर्ात् व्येनत; अर्ं तु ननगुयणत्वाचच न व्येनत; इनत परमात्मा अर्म्अव्यर्ः; न अस्र् व्यर्ो
नवद्यते इनत अव्यर्ः ।
tathā nirguṇatvāt | saguṇō hi guṇavyayāt vyēti; ayaṁ tu nirguṇatvācca na vyēti; iti

paramātmā ayam avyayaḥ; na asya vyayō vidyātē iti avyayaḥ |
In this verse Lord Kr̥ ṣṇā is pointing out that even though ātma is very much in all
the physical bodies, the conditions of the body will not affect the ātma . And the
reason Kr̥ ṣṇā gives is that the-nature-of-ātma is totally different from the-nature-
of-the-body. In the case of the body it is affected and it goes through
deterioration, because body happens to be sāvayava dravyam; it is a material
made up of parts and therefore everywhere there is joint and the whole body is a
joint-venture; full of joints all over and all the joints deteriorates in time. And
therefore, the body has got decay and some of the parts may fall apart also; like
teeth will get separated; hair will get separated; and any joint in substance will
have problem; whereas Ātma is niravayavaḥ. Therefore substance-wise
deterioration is not there.
The second-deterioration is attribute-wise; every part of the body can deteriorate

attribute-wise, pliable and flexible can become stiffer and stiffer; tough-bones can
become brittle. This is called attribute-wise deterioration. That is called guṇā-
vyavaḥ.
And the third-problem is that every limb has got its own distinct function; it is
sakriyam; sakriyam means with different function; function-wise deterioration take

place; jñānēndriyas lose their function; karmēndriyam, manō-buddhi, citta all of

them; thus avayava-wise deterioration; guṇā-wise deterioration, kriyā-wise
deterioration, all these are possible with regard to sāvayava, saguṇa-dravyam and
Ātma is niravayava, nirguṇa niṣkriya vasthu. We do not say dravyam; it is
niravayava, nirguṇa, niṣkriya vasthu; therefore no deterioration is possible;
therefore it is never affected though very much along with this body. Therefore,
tathā nirguṇatvāt, you have to put a dash - saguṇō hi guṇavyayāt vyēti. Ayaṁ tu
nirguṇatvācca na vyēti; iti paramātmā ayam avyayaḥ. Na asya vyayō vidyātē iti
avyayaḥ. Therefore, there is no deterioration, substance-wise, attribute-wise,
function-wise for ātma, because Ātma is not a substance, it does not have an
attribute, it does not have function.
र्त एवमतः िरीरस्िोऽनप, िरीरेिु आत्मनः उपलच्ब्धः भवतीनत िरीरस्िः उचर्ते; तिानप नकरोनत । तदकरणादे व तत्फलेन
न शलप्र्ते ।
yata ēvamataḥ śarīrasthō:'pi, śarīrēṣu ātmanaḥ upalabdhiḥ bhavatīti śarīrasthaḥ

ucyatē; tathāpi na karōti | tadakaraṇādēva tatphalēna na lipyatē
Now Śaṅkarācārya comes to the second line of the ślōka; yataḥ ēvaṁ because of
these reasons, niravayavatvād, nirguṇatvād and niṣkriyatvād; because of these
reasons, śarīrasthaḥ api, even though the ātma is very much in the body; and the
sentence is left incomplete, and we have to add na karōti. Śarīrasthaḥ api na karoti
we have to supply and put a full stop. Now Śaṅkarācārya once he explains the
word śarīrasthaḥ; if you take the word literally, the expression sthaḥ literally, it will
mean that Ātma is residing in the body. And if you say Ātma is residing-in-the- body;
it will have location; once it has a location, it will have limitation etc. Therefore,
Śaṅkarācārya says the word śarīrasthaḥ should not the translated as residing-in-
the-body. It is should be translated as-available-in-the-body; not residing, not
located; because it is all-pervading. The all-pervading Ātma is neither residing in
the body nor is it located in the body; but it is available inside the body also.
Therefore he says: śarīrēṣu ātmanaḥ upalabdhiḥ bhavati; upalabdhiḥ means

availability; not location, not resident; but availability. And how is Ātma available in
the body; as the sākṣi-caitanyam as the witness-Consciousness; yō vēda nihitam
guhāyāṁ. Iti, therefore, śarīrasthaḥ ucyatē; it is a figurative expression to say Ātma
is in the body; don’t give too much meaning to the preposition in; tathā na karōti.
After śarīrasthaḥ ucyatē full stop. Tathā na karoti, it does not do any action even
though body performs the action Ātma-obtaining-in-the-body does not do any
action. Even though the body performs the action, the Ātma-obtaining-in-the-body
does not perform any action, like the space obtaining with the enclosures, does
not perform any action. It is akartha. And tadakaraṇād, and since Ātma is akartā,
tatphalēna na lipyatē, it is not going to reap the result of the action also. So tad
akaranāt tat phalēna na lipyatē, it is not affected by, tatphalēna, karma-phalēna na
lipyatē; and it is not affected by karma-phalam means it is abhōktāḥ. Thus Ātma is
in the body; body is karta and bhōktā; Ātma is akarta and abhōktāḥ. This idea we
have already given in verse number 29 of this chapter. That is only reinforced.
Madhusūdana Sarasvathy makes a beautiful observation; in the 29th verse, Ātma is

said to be only one. Therefore, sajādīya-bhēda is negated in the 29th verse. And in
the 30th verse, Lord Kr̥ ṣṇa says the world which is a product of Ātma, does not
exist separate from Ātma; therefore Madhusudhna Sarasvathy says it negates
vijādiya-bhēda and 31st verse negates svagatha-bhēda. Thus these three verses
negates sajādīya, vijādiya, svagatha-bhēda. Sajādīya, vijādiya, svagatha-bhēda. If
you understand these three Sānskrīt words; it is fine; if you don’t understand
forget it; that is not relevant. It is meant for those senior-students who remember
these three words.
र्ो नह कताय, सः कमयफलेन शलप्र्ते । अर्ं तु अकताय, अतः न फलेन शलप्र्ते इत्र्ियः ॥
yō hi kartā, saḥ karmaphalēna lipyatē | ayaṁ tu akartā, ataḥ na phalēna lipyatē

ityarthaḥ ||
So Śaṅkarācārya says that it is a general topic; whoever is a karta becomes a

bhōktā; whoever is akartā, becomes abhōktāḥ. Yaḥ hi kartā whoever is a doer; saḥ

karma-phalēna lipyatē he is affected by karma phalam; as a bhōktā; ayaṁ tu

akartā, this Ātma is akarta non- doer; therefore, ataḥ na phalēna lipyatē iti so Ātma
is non-enjoyer also. Now pūrva-pakṣi raises an objection now.
कः पुनः दे हेिु करोनत शलप्र्ते च? र्दद तावत् अन्र्ः परमात्मनो दे ही करोनत शलप्र्ते च, ततः इदम् अनुपपन्नम् उक्तं
क्षेत्रज्ञेश्वरैकत्वम् ‘क्षेत्रज्ञं चानपमां नवद्धि’ (भ. गी. १३ । २) इत्र्ादद ।
kaḥ punaḥ dēhēṣu karōti lipyatē ca? yadi tāvat anyaḥ paramātmanō dēhī karōti
lipyatē ca tataḥ idam anupapannam uktaṁ kṣētrajñēśvaraikatvam cāpimāṁ
,
viddhi (bha. gī. 13| 2) ityādi|

’
Kaḥ punaḥ dēhēṣu karōti lipyatē ca? yadi tāvat anyaḥ paramātmanaḥ dēhī, if you
say there is a jīvātma different from paramātma, and that jīvātma alone is karta,
bhōktā if you say, then what will happen, kṣētrajña Īśvara ēkatvam uktaṁ
anupapannam bhāvati, you have to reverse the order, the jīvātma-paramātma
aikyaṁ which was mentioned before, before means in the 2nd verse, the aikyaṁ
will become anupapannam will be illogical, under what conditions?; if you say
jīvātma is karta-bhōktā and paramātma is akartā-abhōkta then the aikyaṁ will
become meaningless. ataḥ īśvarāt anyō dēhī; if you say that there is no jīvātma
other than paramātma; then what will happen, the question will come, who is the
saṁsāri, doing action and reaping the result; because there is no jīvātma at all.
Therefore, ataḥ na asti īśvarāt anyaḥ dēhī asti; then saḥ karōti lipyatē ca; who is
doing all the action? Or to avoid the problem you say that Paramātma alone is
identical with jīvātma; and paramātma is karta and bhōktā; jīvātma is not there,
but paramātma is karta and bhōktā; paramātma itself is karta and bhōktā you say;
then what will happen, paramātma will lose its status of parama; because as a
karta-bhōktā it will become what; saṁsāri. Therefore na lipyatē iti vācyaṁ you
cannot say so or you will have paraḥ vā nāsti iti, paraḥ means what there will be no
paramātma; that will be the problem. Therefore if both of them are akartā-
abhōktā, there will be no performer of action; if both of them are karta and

bhōktā; then paramātma cannot be called paramātma; if one is karta-bhōktā and

another is akartā-abhōktā; then, aikyaṁ is not possible. How do you answer that?
We will read the portion.
In this regard pūrva-pakṣi recalls the verse number 13.2 of Gīta which reads as
idaṁ anupapannam uktaṁ kṣētraṁ cap imam viddhi sarvaksetresu Bharata
kṣētra kṣētra jnayorjñānam yattaijñ ānam mataṁ mama;
kṣētrajٌēśvaraikatvam ityādi.
अि नात्स्त ईश्वरादन्र्ो दे ही, कः करोनत शलप्र्ते च? इनत वाचर्म्; परो वा नात्स्त इनत
atha nāsti īśvarādanyō dēhī, kaḥ karōti lipyatē ca? iti vācyam; parō vā nāsti iti
Up to this is the pūrva-pakṣa. How do you reconcile this issue?
सवयिा ुर्वंज्ञेर्ंुवायचर्ं च इनत भगवत्प्रोक्तम् औपननिदं दियनं पररत्र्क्तं वैिेनिकैः साङ् ्र्ाहयतबौिै श्च ।
sarvathā durvijٌēyaṁ durvācyaṁ ca iti bhagavatprōktam aupaniṣadaṁ darśanaṁ

parityaktaṁ vaiśēṣikaiḥ sāṅkhyārhatabauddhaiśca |
Because of their inability to comprehend the relationship between jīvātma and

Paramātma revealed in the vēdas; all the other schools of philosophy renounced
the vēdic-teaching. Therefore he says: bhagavat-prōktam sarvathā durvijٌñēyaṁ
Bhagavān’s teaching is sarvathā durvijñٌēyaṁ is very difficult to comprehend; and
durvācyaṁ ca and there are no answers for the question raised just now.
Durvācyaṁ means uttara rahitam; duruttaram ca, you cannot answer the question
or raise the objection; what are the objection; that if both of them identical; you
have got one problem; both of them are different you have got one problem; both
of them are karta there is one problem and both of them are akarta there is one
problem. Thus all these questions are duruttaram. Iti, because of this reason it is
incomprehensible, unanswerable. Iti bhagavat-prōktaṁ, the teaching of Bhagavān
Kr̥ ṣṇā, which is aupaniṣadaṁ-darśanaṁ; which teaching is extracted from the
upaniṣats. Parityaktaṁ has been dropped by vaiśēṣikaiḥ, nyāya-vaiśēṣika system;

sāṅkhya-yōga system; all of them will come under āsthika-darśanaṁ; and

ārhatabauddhaiśca; ārhataḥ means jains; ārhata mataṁ is jaina mataṁ;
bauddhaiśca; bauddha mataṁ they will come under nāstika-darśanaṁ all the
āstikās and nāstikas renounced vēdānta because they were not able to
comprehend what is the relation. jīvātma and Paramātma are different or
identical; what do you say? Śaṅkarācārya says: we will answer, try to understand. If
you understand, fine: otherwise we have to pray to God only. What is that?
तत्र अर्ं पररहारो भगवता स्वेनैव उक्तः ‘स्वभावस्तु प्रवतयते’ (भ. गी. ५ ।
१४) इनत । अनवद्यामात्रस्वभावो नह करोनत शलप्र्ते इनत व्यवहारो भवनत, न तु परमाियत एकत्स्मन् परमात्मनन तत् अत्स्त ।
tatra ayaṁ parihārō bhagavatā svēnaiva uktaḥ ‘svabhāvastu pravartatē’ (bha. gī. 5 |
fourteen) iti | avidyāmātrasvabhāvō hi karōti lipyatē iti vyavahārō bhavati, na tu
paramārthata ēkasmin paramātmani tat asti |
So what is your question: are the jīvātma and Paramātma different or identical?
Then vēdānta answers both. They are different also; they are identical also. How
can you say both? Different and identical, they are diagonally-opposite-things and
how do you say both are identical. Listen carefully; ajñāna-kālē jīvātma-Paramātma
bhēdaḥ; jñāna-kālē jīvātma-Paramātma abēdaḥ. During the time of ignorance
jīvātma and Paramātma are different; and during time of knowledge they are
identical. Then the question is how does it happen? During the time of ignorance
also, really speaking jīvātma is identical Paramātma; but because of ignorance
what does the jīvātma do? The anātma’s attributes of karma and karma-phalam
the jīvātma throws upon himself; even though jīvātma is all the time Paramātma
akarta and abhōktāḥ, ajñāna-kālē jīvātma transfers its karma and karma-phalam;
of anātma upon itself and jīvātma appears karta-bhōktā. And when jīvātma
appears karta-bhōktā, is different from Paramātma who is akarta and abhōktāḥ.
And at the time of jñānam, what do we do? The karma and phalam are given back
to anātma and I understand; I am akarta and abhōktāḥ because the transferred
attributes are retransferred. And therefore, what is the answer; ajñāna-kālē
kartṛutvaṁ and bōktrutvam are there; whatever is transferred due to ignorance is

only farce; therefore, bhēda is mithya and abēda is sathyam. Difference is

apparent, superficial and oneness is the reality. Where is the problem? Everything
false into place. That is why, ajñāna-kālē, dāsōhaṁ; karma-kānḍa is ajñāna-kalam;
in karma-yōga you should practice what; dāsōham. Upāsana-kālē one is ajñāni,
therefore, during upāsana what should you practice: dāsōham.
In jñāna-kālē you are supposed to become a jñāni and at that time dāsōham is
replaced by sōham. Therefore, vyavahārika-bhēdaḥ, pāramārthika-abhēdaḥ.
Adhyasta-bhēdaḥ, vāsthava-abhēdaḥ. Ajñāna-kāla bhēdaḥ jñāna kālē
abhēdaḥ. Meditate on these three.
Vyavahārika-bhēdaḥ, pāramārthika-abhēdaḥ. Adhyasta-bhēdaḥ, vāsthava-

abhēdaḥ. Ajñāna-kāla bhēdaḥ jñāna kālē abhēdaḥ. Where is the problem?
Upaniṣat itself declares yatra hi dvaitaṁ iva bhāvati (in Māṇḍūkya Bhāṣyam; last
Friday we saw this vākyam; yathra hi dvaitaṁ iva bhāvati; that iva indicates there is
seeming-difference but at the time of jñānaṁ; yatra tu sarva ātmaiva abōot tat
kēnakam paśyēt taṁ nigrē; therefore, upaniṣat is very clear but you don’t study it
properly and completely; therefore, you have problems.
And that Śaṅkarācārya says tatra with regard to your question ayaṁ parihārāḥ
uktah bhagavatā; Bhagavān has given the answer; what is that: ‘svabhāvastu
pravartatē’ (bha. gī. 5 | 14) iti what do you mean by svabhāvah; avidyā-mātra
svabhāvaḥ; svabhāvah means congenital-ignorance; congenital means right from
birth we all have the ignorance; therefore, ignorance is called svabhāvah; not
svarūpam; if it is svarūpam it will not go away; svabhāva means it is there right
from birth but it will go away in the wake of knowledge. Therefore, avidyā mātra
svabhāvah; congenital-nature ignorance alone make jīvātma feel karōti; I am a
karta; lipyatē, I am affected by the events in my family; Swamiji, disturbing events
are taking place and I am affected; all the statements come out of what; solidified
ignorance. vyavahāraḥ bhāvati; such expressions are there, na tu paramārthataḥ;
they are all not really there in me because asangōḥi ayam puruṣaḥ; asangōham

slokam and all we regularly do pārāyaṇam; we will do pārāyaṇam of those slōkās

very very religiously; and outside that complaints; nothing is ok; I have all the
problems; why, avidyā; the glory of avidyā is it continues successfully in spite of
Gīta, upaniṣat brahmasūtra, Naiṣkarmya siddhi, Gīta-bhāṣyaṁ; upaniṣat-bhāṣyaṁ;
that avidyā tenaciously fixed on all of us; Śaṅkarācārya says what can I do; so
paramārthata ēkasmin paramātmani in reality in the jīvātma which is Paramātma;
tat na asti; that na must be taken from the previous line tat na asti.
अतःएतत्स्मन् परमाियसाङ् ्र्दियने च्स्ितानां ज्ञानननष्ठानां परमहंसपररव्राजकानां नतरस्कृतानवद्याव्यवहाराणां कमायचधकारो

नात्स्त इनत तत्र तत्र दर्िंतं भगवता ॥ ३१ ॥
ataḥ ētasmin paramārthasāṅkhyadarśanē sthitānāṁ jٌānaniṣṭhānāṁ

paramahaṁsaparivrājakānāṁ tiraskr̥tāvidyāvyavahārāṇāṁ karmādhikārō nāsti iti
tatra tatra darśitaṁ bhagavatā
And based on that, Śaṅkarācārya makes a corollary which is his favourite topic;
jñāna-karma-samucchaya-kaṇḍanam. That he brings in while pointing out that the
infrastructure that should be followed by a vaidika, must be in tune with the
mindset. The four āśramas represent four type of infrastructures and the
infrastructure and the mindset should be in harmony. Otherwise there will be
strain. Gr̥ hastāśrama is an infrastructure which is meant for karma; especially
vaidika-karma. Therefore, the mindset which is conducive for Gṛhasthasrama is
what; a karma infrastructure should go with karta-bhōktā mindset. As long as I

think I am a karta and bhōktā, what infrastructure is conducive; an infrastructure
which will provide lot of karma; nitya karma; naimittika karma; kāmya karma; all
those things; prayascitta-karma; Therefore, karta-bhōktā mindset and
gr̥ hastāśrama are mutually complementary. Whereas akartā-abhōktāḥ mindset
which is the mindset which will come along with vēdāntic study. Vēdantic study
promotes what mindset; I am akarta abhōktāḥ; gr̥ hastāśrama is an infrastructure
for what; for karma. Akartā-abhōktāḥ mindset and gr̥ hastāśrama which promotes
karma it will be like what; a square peg in a round hole. Therefore, Śaṅkarācārya
says infrastructure for akarta abhōktāḥ mindset cannot be what āśrama; cannot

be gr̥ hastāśrama; therefore, the āśrama the infrastructure which tallies with
akartā-abhōktāḥ mindset is sanyāsa only. His favourite topic is mindset and
infrastructure must tally or else there will be strain and tension. If you want to
avoid strain and tension, always tally mindset and infrastructure; akartā-abhōktāḥ
mindset goes with sanyāsa-āśrama infrastructure; karta-bhōktā mindset goes with
gr̥ hastāśrama. Vēdānta promotes which mindset; Therefore Sankaracyara will say
every one of the student should take sanyāsa-āśrama and leave gr̥ hastāśrama.
That’s why bhāṣyam-study generally avoid; because he will tell this on and off in all
places. Here also he talks about it. Ataḥ therefore only, I am not asking and I am
only simply translating what Śaṅkarācārya says; OK, I am innocent; ataḥ ētasmin
paramārtha-sāṅkhya-darśanē-sthitānāṁ; those who want to abide in Paramātma
sāṅkhya-darśanaṁ; that means what; real sāṅkhya-darśanaṁ.
Now sub-commentators have got an opportunity for analysis; why should

Śaṅkarācārya say real sāṅkhya-darśanaṁ? You have to use an adjective real
sāṅkhya-darśanaṁ only when there fake one; so a question will come; what is
sānkhya-darśanaṁ; so there is Paramātma-sāṅkhya-darśanaṁ; aparamārtha-
sāṅkhya-darśanaṁ. Paramārtha-sāṅkhya-darśanaṁ is vaidika-sāṅkhya-darśanaṁ;
given by Vyāsacārya in Brahma sūtra; paramārtha-sāṅkhya -darśanaṁ is vaidika-
sāṅkhya-darśanaṁ; darśanaṁ means philosophy; vaidika-sāṅkhya-darśanaṁ
codified by Vyāsacārya; aparamārtha-sāṅkhya-darśanam is avaidika-sāṅkhya -
darśanam; which is non-vēdic given by Kapila-muni in his sāṅkhya-sūtras; that is
called Kāpila-sāṅkhya-darśanaṁ. What Vyāsa gave it is vaiyadikya-sāṅkhya-
darśanaṁ; and what Kapila gave, it is called Kāpila-Sāṅkhyam. So there are three
differences; paramārtha-aparamārtha; vaidika-avaidika; Vaiyādhika and Kāpila;
thus we have got real-sāṅkhya and fake-sāṅkhya. And Kapila sāṅkhya is dvaitaṁ; it
talks about jīvātma or Paramātma bhēda; why paramārtha-bhēda; Kāpila-sāṅkhya
does not accept Īśvara himself; there is no Īśvara under sāṅkhya-darśanaṁ and
how it can be vaidikam; therefore, he says it is Paramārtha-sāṅkhya.

Then there is a Kāpilamuni coming in Bhagavatā-puranam. And he teaches a

sāṅkhya. There is a Kāpila-sāṅkhyaṁ which comes in Bhagavatām; naturally the
question will come; Kāpila-sāṅkhyam coming in Bhagavatām belongs to which of
the above three; paramārtham and vaidika or aparamārtham and avaidikam. In
this sub-commentary this point is discussed by Rāmarāyakavi. He writes a sub-
commentary for Śaṅkarācārya’s Bhāṣyam. He clearly says the Kapila-sāṅkhya-
darśanaṁ given by Kapila avatāram in Bhagavatham is only vaidika-sāṅkhyaṁ and
it is paramārtha-sāṅkhya and don’t get confused with the other Kapila. Bhagavata-
kapila-sāṅkhya is vaidika; but the Dvaita-sāṅkhya-darśanaṁ is given by a different
Kapila and he is not the avatāra-Kapilaḥ. Thus there are two Kapilas; two
Sañkhyams are there; do not mix up all these three. Bhagavata-kāpila-sāṅkhya-
darśanaṁ is advaitam. But the other Kāpila-sāṅkhya darśanaṁ is dvaitaṁ; not only
dvaitaṁ; it is nirīśvaravāda and he says there is no Bhagavān. How can you mix up
that sāṅkhya with the other sāṅkhya. In Bhāgavata, Kapila says he himself is
Bhagavān.
The second chapter of the Gīta is based on paramārtha-sāṅkhya; because

Paramārtha is telling that. Therefore, ētasmin Paramārtha-sāṅkhya-darśanē
sthitānāṁ those who are abiding by advaita sāṅkhya; jñāna-niṣṭhānāṁ those who
abide by sāṅkhya-jñānam and tiraskr̥ ta-avidyā-vyavahārāṇāṁ who have dropped
all the transactions or activities which are based upon ajñānam; those who have
given-up ajñānam based activities and according to Śaṅkarācārya; all the vaidika-
karmas are based on jñānam or ajñānam? All the vaidika-karma done in
gṛhasthāsrama; are based on ajñānam only. Why all the vaidika-karma done in
gṛhasthāsrama are ajñānam? Because for every vaidika karma, he has to do
saṅkalpaḥ; and he has to reveal his identity; and in identity what I have to say; I
belong to this gōtra; I belong to this sūtra; ahaṁ yaju śakhā ādhyayi; thus he has
to invoke karta-bhōktā-ahaṁkāra; which is an adhyāsa; whereas for
nidhidhyāsanam; what should be practised? For nidhidhyāsanam; yatat adrēśyam
agrāhyam; agōtram; avarṇam; acakṣu sthotram; tad apaṇipādam; therefore

vēdānta nidhidhyāsanam requires kartr̥ tva -bhoktruva gōtradi niṣēdaḥ;

grhasthasrama-vaidika-karma requires reinforcement of kartr̥ tva-bhoktruva
gōtram. In that it is asked whether you are Brihacharaṇam or Aṣtasahasram or
vadama, further division in that . In one you reinforce ajñānam ; in the other you
negate ajñānam . Therefore tiraskr̥ tā ; tiraskr̥ tā means they have given up
Gṛhasthāsrama and gṛhasthāsrama karma and gṛhasthāsrama-sambanda.
gṛhasthāsrama always goes with relationships; my father, my mother; my
husband; my children; my grand-children; every mamakāra is sañga invocation;
whereas in nidhidhyāsanam; I have to invoke what; asañga.
न मे मृत्र्ुिंका न मे जानतभेदः नपता नैव मे नैव माता न जन्म.

न बंधुनय चमत्रं गुरुनैव शिरर्ः चचदानंदरूपः शिवोऽहं शिवोऽहम्.. ५
na mē mr̥tyuśaṁkā na mē jātibhēdaḥ pitā naiva mē naiva mātā na janma.

na baṁdhurna mitraṁ gururnaiva śiṣyaḥ cidānaṁdarūpaḥ śivō:'haṁ śivō:'ham.. 5
I have no jāti; no varṇa; no āśrama; Even guru-siṣya relationship is not there; that
relationship is finally removed at the time of vidvat sanyāsa; guru himself removes
the tuft of the siṣya, the disciple; the tuft representing the three fundamental
relationships; guru-saṁbanda; śāstra- saṁbanda; and īśvara-saṁbanda; guru;
śāstra, Īśvara-saṁbanda; all sañgas are removed either before study of vēdānta;
or after study. Before study it is called vividiṣa sanyāsa; after study it is called
vidvat-sanyāsa. Therefore karma-adhikāraḥ means what gṛhasthasrama-
infrastructure is not ideal for vēdānta nididhyāsana abhyāsa; that is
Śaṅkarācārya’s opinion; he says gṛhasthasrama-infrastructure is not ideal for
vēdānta-nididhyāsana abhyāsa; why, because that infrastructure promotes
kartr̥ tvam; bhōktrutvam; and jñānam promotes akarta and abhōktāḥ mindset;
therefore, they don’t jell well; strain will be there. That means you have to do lot of
vēṣam. Everytime you introduce your family members saying this is ‘my so-and-
so’; every time close your eyes and practice na varna, na varnāsramacāra dharma;
name appa; name amma, name kuttis, etc. Every time you do something, close

your eyes and practice the opposite. If you loudly practice, they will come with lathi
and attack me , questioning which sāmiyar did this to you. Therefore, externally
you must be a saṅgi; and internally a sanyāsī and you should practice asaṅga. Lot
of deliberate hypocrisy will have to be practised for the sake of harmony. So far I
have not told you like this. Reading this bhāṣyam makes me say all this. That
means you have to do lot of vēṣam. My prayacittam is what; in gṛhasthasrama also
try to practice internal-sanyāsa. That is what you have to try; then we will we do;
we will quote; there is one person constantly quoted; who is he; that person is
Janakar, Janakar, Janakar, you quote and you read Aṣṭāvakra-Gīta. For
gṛhasthāsrami, who wants to practice internal-sanyāsa we have to repeatedly read
Aṣṭavakra Gīta. And we should also see the models. Who are the models for
gṛhasthāsrama. The greatest model is Lord Kr̥ ṣṇa himself. Remember, Kr̥ ṣṇā is not
ordinary-gr̥ hasthā and he had 16008 wives; ṣōdaṣastri sahasrēśāya namaḥ and
Arjuna the student is mahā gr̥ hasthā; and Vyāsa the compiler is gr̥ hasthā.
Therefore Janaka, Lord Kr̥ ṣṇa, Vyāsa, Arjuna; keeping them as models a gr̥ hasthā
has to practice āntara-sanyāsa; in āntara-sanyāsa there will be some kind of
hypocrisy which cannot be avoided but in sanyāsa-āśrama, we can clearly say;
ahaṁ asaṅgaḥ; I don’t belong to anyone and nobody belongs to me. And even if
he wants to introduce, he will add: This is my purvāsrama brother, purvāsrama
sister, mother, etc.
Anyway I took some liberty in dwelling on Sanyāsa āśrama. I should also have
some opportunity to talk about our āśrama. Always talking about you, I get doubts
whether I am a sannyāsi or a gṛhastha! Therefore now and then I want to remind
myself which āśrama I belong to [this is called saṅga-dōṣa] and therefore,
paramahaṁsa parivrājakānām, those people who have taken the highest role of
sanyāsa; paramahaṁsa parivrājakānām means not kutitaka bahudaka hamsa, etc.
[other sanyāsa asramas are there where the sacred thread is retained and it
becomes vānaprastha type of sanyāsa, whereas paramahaṁsa parivrājakā means
all of them are given up. For them karma adhikaraḥ nāsti. For them,

grhasthasrama-infrastructure, which promotes karma, is not a conducive

infrastructure. Renounce means what; it is not an enforcement; renounce
gṛhastharama means grhasthasrama will not be a conducive-infrastructure; that is
the idea; iti tatra tatra darśitam bhagavatāh; it has been shown by the Bhagavān
on several occasions. Vēdāvināśinaṁ nityaṁ in the 2nd chapter, they are some of
the occasions and in the 6th chapter, śamaḥ ucyatē,etc.
आरुरुक्षोमुयनेर्ोगं कमय कारणमुचर्ते ।

र्ोगारूढस्र् तस्र्ैव िमः कारणमुचर्ते ॥ ६-३॥
ārurukṣōrmunēryōgaṁ karma kāraṇamucyatē |
yōgārūḍhasya tasyaiva śamaḥ kāraṇamucyatē || 6-3||
In the 6th Chapter, Kr̥ ṣṇā himself has talked about a nivṛtti lifestyle. Ok. More in the
next class.

437 Verses 13.32 to 13.34
Page 348, bhāṣyam last paragraph
अतःएतत्स्मन् परमाियसाङ् ्र्दियने च्स्ितानां ज्ञानननष्ठानां परमहंसपररव्राजकानां नतरस्कृतानवद्याव्यवहाराणां कमायचधकारो ना

त्स्त इनत तत्र तत्र दर्िंतंभगवता ॥ ३१ ॥
ataḥ ētasmin paramārthasāṅkhyadarśanē sthitānāṁ jñānaniṣṭhānāṁ

paramahaṁsaparivrājakānāṁ tiraskr̥tāvidyāvyavahārāṇāṁ karmādhikārō nāsti iti
tatra tatra darśitaṁ bhagavatā || 31 ||
There are many dualistic-philosophers who talk about jīvātma-Paramātma-bhēdaḥ

and among these dualistic-philosophers there are several internal-differences; but
in spite of internal-differences, they all have consensus in one point; that jīvātma
and Paramātma are different; and of them jīvātma is dependant; and Paramātma
is independent. They have a consensus in this aspect. And therefore, naturally they
all feel advaitam is their common rival and they have all joined together and attack
advaita-darśanaṁ with a very very powerful objection. And it is that important
objection that Śaṅkarācārya discussed in this portion [page 348 2nd paragraph - ka
punaḥ, onwards up to the end of this particular verse]; the powerful objection
raised by all the dualistic-philosophers. So we should carefully note this objection
and also register the answer.
The objection is this; that Advaitin’s talk about jīvātma-Paramātma-aikyaṁ which

means according to him there is only one Ātma. Aikyam means ēkatvam and
ēkatvam means oneness. So they ask a question to advaitin, if Ātma is only one; is
this Ātma saṁsāri or asaṁāsari? And they say whatever be the answer, you will
have problem. If you say there is only one Ātma, and that also is saṁsāri-Ātma;
then it will means there is only one-saṁsāri-Ātma; that means you are not

accepting asaṁsāri-Paramātma. If there is only one saṁsāri-ātma; not accepting

asaṁsāri-paramātma; and asaṁsāri Paramātma is Īśvara; therefore, in your
darśanaṁ; there is no scope for Īśvara at all. You will end up in nirīśvaravādi. To
avoid this problem, suppose you say there is only one Ātma and that Ātma is
asaṁsāri, that means what; in your darśanaṁ there is no scope for saṁsāri-
jīvātma. Are you able to understand? Because there is only one Ātma asaṁsāri;
that means in your darśanaṁ; there is no saṁsāri-jīvātma at all; and if there is no
saṁsāri-jīvātma, there is no relevance for mōkṣa-śāstram. There is no relevance
for vēda, they think vēda as non-relevant.
Therefore, in the first option you are negating Īśvara; in the second option you are
negating vēda; therefore you end up either negating Īśvara or negating vēdas,
which you don’t accept. How do you confront this problem of Īśvara-negation or
Vēda-negation? This negation you cannot avoid if you say there is only one Ātma.
Therefore, Advaitin’s answer the question you say advaita-Ātma, is it saṁsāri or
asaṁsāri? Thus they corner Advaitin together, many of them, from all sides. Like
Abhimanyu, advaitin has to face so many rivals. And advaitam coolly answers there
is only Ātma; and this one Ātma alone is saṁsāri also; and this one Ātma alone is
asaṁsāri also. There are no two ātmas. There is only one Ātma. And that is
saṁsāri; that is asaṁsāri.
Then naturally those rivals will get wild and ask the question, how can one and the
same Ātma be saṁsāri and asaṁsāri; are you not contradicting? For that our
answer is it is possible because of the difference in perspective; not different in
Ātma, but difference is in perceptive. And what is that? Carefully register laukika-
dr̥ ṣṭyā, ēkaḥ-Ātma ēva, saṁsāri-jīvātma; śāstrīya-dr̥ ṣṭyā the same Ātma is
asaṁsāri-Paramātma. Register very well. Ēkah-Ātma ēva, laukika-dr̥ ṣṭyā from
worldly-angle; it is saṁsāri-jīvātma. The same-Ātma from śāstrīya-dr̥ ṣṭyā asaṁsāri-
Paramātma. Those who have laukika-dr̥ ṣṭi is called ajñāni; ajñāni-dr̥ ṣṭyā, saṁsāri-
jīvātma; those who have śāstrīya-dr̥ ṣṭi are called jñānis; therefore, jñāni-dr̥ ṣṭyā the

same Ātma is asaṁsāri-Paramātma. Therefore, dr̥ ṣṭi-bhēdaḥ vartatē; Ātma-bhēdaḥ
nāsti. There is a difference in perception, not in Ātma.
And how can one and the same Ātma be seen in two different ways; is it possible?
Once you ask the question, we have come to our own pet topic; what is it; in your
mind it should have come; if you are saturated in vēdānta; the pet topic will come;
one and the same-entity is perceived as snake {the snake has come, do you
remember now at least} one and the same-entity is perceived as snake and the
same thing is perceived as rope; the man of poor and incomplete-vision sees as
the snake and the very same thing, the man who has become complete and
proper vision ‘sees’ as rope. We don’t say sees; but rightly sees, or understands as
a rope. Therefore, one is wrong-vision and another is right-vision. We don’t talk
about two wrong-visions; we don’t talk about two right-visions; we talk about the
wrong-vision-of-snake and right-vision-of-rope. In the same way, yatra hi dvaitaṁ
iva bhāvati; by saying iva, the upaniṣat says bhēda-darśanaṁ is wrong-vision; yat
sarva ātmaiva bhut, tatra kēnakam paśyēt; the upaniṣat says abēda-darśanaṁ is
right vision. Tatra kō mōhaḥ, kō sōkaḥ; ēkatvam anupaśyataḥ; the one who sees
one-Ātma; one who has got right vision; what is the advantage for him; vēda says;
kaḥ sōkaḥ kaḥ mōhaḥ; and from that what is the corollary: whoever sees bhēda;
for him sōkaḥ ca; mōhaḥ ca. Therefore, the whole aim of vēda is changing laukika-
dr̥ ṣṭi to śāstrīya-dr̥ ṣṭi. Ajñāni-dr̥ ṣṭi to jñāni-dr̥ ṣṭi; bhēda-darśanaṁ to abhēda-
darśanaṁ; therefore, and there is no problem; śāstra is relevant for changing
jīvātma-Paramātma bhēda to jīvātma-Paramātma-abēda. Where is the problem?
This is what he said: paramārtha-sāṅkhya-darśanē sthitānāṁ, śāstriya-dr̥ ṣṭi

yuktānām; jñānaniṣṭhānāṁ paramahaṁsa parivrājakānāṁ [very important
paragraph] tiraskr̥ ta-avidyā-vyavahārāṇāṁ; avidyā-vyavahāra means dvaita-
vyavahāra, bhēda-vyavahāra; karma is also bhēda-vyavahāra; upāsana also bhēda-
vyavahāra; jñānam alone is abēda-vyavahāra; for those paramahaṁsa-parivrājakā-
s life is nididhyāsana-pradhāna not karma-upāsana-pradhāna. And during

nidhidhyasana-kāle, all they get engaged in karma and upasana, if at all they get
engaged, it is not for their own benefit; lōka- saṅgraḥmēvādi saṁpaśyan; they will
engage, inside they know that this is vyavahārika-dr̥ ṣṭi; there is no contradiction at
all; exactly the mother using the same language of the baby like talking to baby.
While talking to child, ‘mammam’ means food and akkam means water; talking to
husband she will not ask the in the same way. I hope not. Therefore you do have
baby-language and you do have an adult-language; if the parents can have two
languages, why cannot jñāni-parent have one language to other-jñānis; they are
all adults and he has got triangular-format-language for the babies. Where is the
contradiction? Very important portion from kaḥ punaḥ to this paragraph and that
too the last paragraph is answering the dvaitins; the powerful pūrva-pakṣa, which
we completed in the last class.
The anvaya is; Hē Kauntēya anāditvāṭ nirguṇatvāt ayam paramātma avyayaḥ

[bhavati]. Śarīrasthaḥ [san] api [saḥ] na karōti; na lipyatē.
नकचमव न करोनत न शलप्र्ते इनत अत्र दृष्टान्तमाह —

kiṁ iva na karōti na lipyatē iti atra dr̥ṣṭāntamāha —
So in the previous ślōka Lord Kr̥ ṣṇa said Ātma is enclosed within the body-mind-
complex; and the body-mind-complex is involved in all the activities; and even
when the enclosure does several activities, the enclosed-Consciousness does not
perform any action. The body may move from place to place but you cannot say
Consciousness is moving from place to place. Neither all-pervading-Consciousness
moves; nor enclosed-Consciousness moves; because enclosed-Consciousness is
only another name for all-pervading-Consciousness. There is only one-
Consciousness which cannot move; therefore, Ātma does not act therefore, Ātma
does not reap the result also. Akartā and abhōktāḥ is the Ātma; which Ātma? We
should never ask the question? Because the moment you ask which Ātma; you are

still in orientation of bhēda; you should never ask which Ātma; there is only ēka-
Ātma which is akarta and abhōktā.
And to understand this particular message Lord Kr̥ ṣṇa gives the example of
enclosure-pot and the enclosed-ākāśaḥ. Ākāśa, how many are there ; pot-space,
room-space, total-space; the differences in name are from ajñāni-dr̥ ṣṭi and in jñāni-
dr̥ ṣṭi how many spaces are there; only one and it is all-pervading. even though he
has space in the brain; no thinking power; we say there is only one all-pervading-
space; even though it appears as several-enclosed-spaces; when the enclosures
move from one place to another; the enclosed-space does not move or do
anything. Therefore, Ātma is exactly like ākāśa; seemingly-divided; but actually-
not-divided. Therefore, kiṁ iva what is the example; na karōti na lipyatē, with
regard to Ātma which is akarta and abhōktāḥ; iti atra, with regard to this Ātma
dr̥ ṣṭāntam āha; the following is the example.
Verse 13.32
र्िा सवयगतं सौक्ष्म्र्ादाकािं नोपशलप्र्ते ।

सवयत्रावच्स्ितो दे हे तिात्मा नोपशलप्र्ते ॥ गीता १३.३२ ॥
yathā sarvagataṁ saukṣmyādākāśaṁ nōpalipyatē |

sarvatrāvasthitō dēhē tathātmā nōpalipyatē || Gītā 13.32 ||
So space is the best example for Ātma because space and Ātma have several
common features; both are formless; both are all-pervading; both accommodate
everything; both are asaṅgaḥ. It is this aspect that is highlighted; ākāśa is asaṅgaḥ;
not burnt by fire; not wet by water; not contaminated by dirt; just as ākāśa is
asaṅga; because of the extreme subtlety; similarly Ātma also saukṣmyād it means
subtlety; here we should translate saukṣmyam as asañgatvam, because of which
uncontaminatable-nature; it is not affected; not only attribute; not affected by
karma and phalam also. So by neither guṇā nor karma it is affected. This is the
example. We will read the bhāṣyam.

र्िा सवयगतं व्यानप अनप सत् सौक्ष्म्र्ात् सूक्ष्मभावात् आकािं खं न उपशलप्र्ते न सम्बध्र्ते, सवयत्र अवच्स्ितः दे हे तिा आ
त्मा न उपशलप्र्ते ॥ ३२ ॥
yathā sarvagataṁ vyāpi api sat saukṣmyāt sūkṣmabhāvāt ākāśaṁ khaṁ na

upalipyatē na sambadhyatē, sarvatra avasthitaḥ dēhē tathā ātmā na upalipyatē
Yathā sarvagataṁ is in the mūlam is equal to vyāpi; vyāpi means all-pervading; api;
api means even though in seeming-contact with all objects; even though space has
got seeming-association with all the objects; saukṣmyāt, because of its subtlety or
relationlessness, saukṣmyāt is in the mūlam is equal to sūkṣmabhāvāt, because of
its relationless nature; ākāśaṁ [Sānskrīt students should note ākāśa is there in
both masculine as well as in neuter gender; here it is akāranthaḥ napuṁsaka
liṅgaḥ; ākāśa śabdaḥ; prathamā ēkavacanam. And interestingly Śaṅkarācārya
translates the word ākāśa; as khaṁ; so naturally you will ask what is khaṁ; then I
will translate it as ākāśa; therefore ākāśa is equal to khaṁ; khaṁ is equal to ākāśa,
the space]. Na; na upalipyatē is in the mūlam is equal to na sambadhyatē, like
what sarvatra dēhē avasthitaḥ tathā; after sampadhyatē you should bring the
tathā here; in the same way, sarvatra dēhē. Sarvatra must be connected to dēhē;
sarvatra must be translated as sarvasmin; sapthamyarthe; sarvasmin dēhē means
in every body; avasthitaḥ api; even though it is residing; ātmā na upalipyatē, Ātma
is not contaminated; and when a jñāni uses the word I, he will mean this Ātma.
Perceptive-change we said; when jñāni uses the word I, he means this Ātma only;
therefore, without any reservation, jñāni will be able to say I am akartā-abhōktāḥ. I
don’t have sañcita-karma; āgāmi-karma and prārabdha karma and I need to wait
for vidēha-mukti to happen because I am all-pervading nitya-muktaḥ ātma. He is
able to claim I am akartā-abhōktāḥ; when, before knowledge or after knowledge,
very careful; before knowledge also I was the same Ātma; now also I say I am
Ātma; I am ever free-Paramātma. When he says I am ever-free, he uses the word
parama-adjective. What will ajñāni say? Ajñāni, because of ajñānam, he will use the
same word I, but instead of understanding akarta and abhōktāḥ, what does he do;
the activities of the body-mind-complex, he throws wrongly upon the Ātma and

claim I am karta; not only he claims I am karta, he says I am a sinner; I have done
so many pāpam; I have to do so many prayascittam and I have to take so many
janmas; therefore even though the ajñāni is also talking about the same-Ātma
only, because of the false transference, he says I am karta-bhōktā; then he will
change the adjective from parama to jīva. In the ajñāni’s perspective, the same
śuddha-Ātma appears as the jīvātma (do not say becomes); the same śuddha-atma
appears as jīvātma. For the ajñāni what appears as jīvātma; for the jñāni, the same-
Ātma [don’t say appears] for a jñāni, it is śuddha-Paramātma.
So the difference is not in the Ātma, and difference is in the perspective. So when
one calls red-crystal because of the proximity of the red-flower and another one
says that the colorless-crystal even though it continues to appear as red; he says
crystal is colourless, when; all-the-time; even when the flower is there, it continues
to be colourless. To make the crystal colourless, you need not remove the flower;
keeping the flower, even when it appears red; you can assert that it appears as red
but it is ever-colourless. I appear a sinner but I am ever the pariśuddha-ātma; [in
Christianity they say, pariśuddha-ātmave (anyway they are saying it without
knowing the meaning]. Therefore tathā na ātma upalipyatē; I am free , when?
Change the laukika -dr̥ ṣṭi; put on śāstric-spectacles; change the power; you are
wearing the wrong-glasses.
The anvaya is: saukṣmyād yathā sarvagataṁ ākāśaṁ na upalipyatē; tathā sarvatra
dēhē āvasthitaḥ ātmā na upalipyatē
Verse 13.33
नकचच —
र्िा प्रकािर्त्र्ेकः कृत्स्नं लोकचममं रनवः ।

क्षेत्रं क्षेत्री तिा कृत्स्नं प्रकािर्नत भारत ॥ गीता १३.३३ ॥
kiñca —

yathā prakāśayatyēkaḥ kr̥tsnaṁ lōkamimaṁ raviḥ |

kṣētraṁ kṣētrī tathā kr̥tsnaṁ prakāśayati bhārata || Gītā 13.33 ||
In this ślōka, the second example is given; that is Sūrya-prakāśa-dr̥ ṣṭāntaḥ; a very
brilliant example; first one is ākāśa and the second one is Sūrya-prakāśa. Sūrya-
prakāśa and Ātma have got several common features. Both are all-pervading; both
are formless; prakāśa by itself does not have any from, as such; both are in
seeming-contact with every-object; and both of them cannot be polluted by the
objects it comes in contact with. Sunlight may fall on coovam water or dirtiest-
object as also Ganges water; but the sunlight can never get contaminated.
So ākaśa-dṛṣṭānta is to show Ātma accommodates everything; prakāśa-dr̥ ṣṭānta is
to show Ātma illumines everything; one is to show the accommodating-nature of

Ātma; the second one is to show the illuminating nature of the Ātma; I-the-Ātma
accommodates everything; I-the-Ātma reveals everything; I-the-Ātma am not
polluted by anything. I-the-ātma accommodates or supports everything; I-the-
Ātma reveals everything; I-the-Ātma am non-polluted by anything. Thus I enjoy the
cosmic-drama without being affected; ‘revealing’ means what; I experience the
cosmic-drama; that is why in the five-capsules of vēdānta; the third-capsule is by
my mere presence, I give life to the body and through the body, I-experience-
everything; how; by my mere presence. I give life to the body and through the
body, I reveal everything, experience everything. And immediately you should
remember the fourth capsule and what is the fourth-capsule, I-am-never-affected
by any event that happens in the external-world or in the body-mind-complex.
Therefore, experiencing the world does not make me saṁsāri. Ignorance makes
me a saṁsāri; wrong-perspective makes me a saṁsāri; experience can never make
me a saṁsāri. Therefore, for mōkṣa I need not escape from the world; I can
continue to experience but still I am free; if experience makes a person a saṁsāri,
you know what will be the tragedy; Bhagavān will become an eternal-saṁsāri; why,
poor Bhagavān; in fact his case will be still worse; I only experience Chennai

problem; Bhagavān will be experiencing naraka; because he is sarva-dr̥ ṣṭā;

Bhagavān experiencing naraka, how much saṁsāra he must struggle. Therefore,
remember if experience is the cause of saṁsāra, Bhagavān will be nitya-baddha;
and Bhagavān will not get vidēha-mukti; we may get it. Therefore, Bhagavān is
booked for good. Therefore, the problem is not experience; problem is ignorance-
based wrong-perspective. Vēdānta says change the perspective; you need not do
any other thing. Doing any other thing is optional. It is not compulsory.
So this is the example therefore, kiñca means moreover; ēkaḥ raviḥ, one sunlight;
here we are not talking about sūryaḥ; which is far away. We talk about the Surya
prakāśa, which is all-pervading. In the same way kṣētri-the-Ātma experiences
everything; without becoming a saṁsāri.
र्िा प्रकािर्नत अवभासर्नत एकः कृत्स्नं लोकम् इमं रनवः सनवता आददत्र्ः, तिा तद्वत् महाभूतादद धृत्र्न्तं क्षे
त्रम् एकः सन् प्रकािर्नत । कः?क्षेत्री परमात्मा इत्र्ियः ।
yathā prakāśayati avabhāsayati ēkaḥ kr̥tsnaṁ lōkam imaṁ raviḥ savitā ādityaḥ,
tathā tadvat mahābhūtādi dhr̥tyanta ṁ kṣētraṁ ēkaḥ san prakāśayati | kaḥ? kṣētrī
paramātmā ityarthaḥ |
Yathā prakāśayati is in the mūlam is equal to avabhāsayati reveals or illumines and

you should note, illumination is not an action done by Ātma or Sūrya; Sūrya’s is
present things get illumined no action involved; no will is involved; avabhāsayati

what; ēkaḥ; ēkaḥ should be connected with raviḥ; ēkaḥ raviḥ means what savitā
ādityaḥ sūryaḥ; what does it illumine; kr̥ tsnaṁ imaṁ lōkam; this entire-universe is
illumined; just as the sun or the sunlight illumines the world and remains
unpolluted; that is to be supplied; and remain unpolluted; na upalipyatē; tathā is in
the mūlam is equal to in the same way ; mahābhūtādi dhr̥ tyanta ṁ kṣētraṁ;
kṣētraṁ is in the mūlam; kṣētraṁ is equal to mahābhūtādi dhr̥ tyanta ṁ; kṣētraṁ
means what; the entire universe and universe has been defined by Lord Kr̥ ṣṇa as

kṣētraṁ; and what all things kṣētraṁ includes; is given in verse numbers five and
six of this chapter;

इद्धन्िर्ाभण दिैकं च पचच चेद्धन्िर्गोचराः ॥ १३-६॥


beginning from mahā-bhūtas; the pañca-bhūtas; and then in the next ślōka icchā
dvēṣa sukhaṁ duḥkhaṁ sañgata cētanā dhr̥ tiḥ; Śaṅkarācārya keeps that ślōka in
mind; five and six you have to connect here; mahā-bhūtādi is equal to the verse 5
dhṛtyantam is in verse 6; and the sixth verse is very important; when you say
world; the body and mind also must be included in the world, not in the meaning
of the word-I. If I includes body-mind-complex; I have become jīvātma; include the
body and mind, I am jīvātma; exclude the body-mind-complex I am Paramātma; so
perspective-change is caused by body-mind inclusion or exclusion. You decide
whether to include or not; the moment body-mind-complex are included; duṣṭa-
catuṣṭayam will come; it means ahaṁkāra, mamakāra, rāga; and dvēṣa and once
they come; I am mahā-jīvātma. Therefore, I reveal the body-mind; I don’t include
body-mind-complex. So kṣētraṁ ēkaḥ san, being one-Paramātma, I am not one of
the jīvātma; I am the only-Paramātma; prakāśayati reveals. Prakāśayati full stop.
Then kaḥ who is that? Is equal to kṣētrī; kṣētrī means what; paramātmā, kṣētrajña;
kṣētrajñaṁ cāpi māṁ viddhi sarvakṣētrēṣu bhārata; I-the-ēkātma who is known as
jīvātma by ajñāni and who is known as Paramātma (like one name inside the house
and another one outside). Just as we have two names, among ajñāni group I am
called jīvātma; among jñāni group I am called Paramātma. He Bhārata.

रनवदृष्टान्तः अत्र आत्मनः उभर्ािोऽनप भवनत — रनववत् सवयक्षेत्रेिु एक एव आत्मा, अलेपकश्च इनत ॥ ३३ ॥
ravidr̥ṣṭāntaḥ atra ātmanaḥ ubhayārthō:'pi bhavati — ravivat sarvakṣētrēṣu ēka ēva

ātmā, alēpakaśca iti
What is the significance of Sūrya-prakāśa-dr̥ ṣṭāntaḥ? Atra ravidr̥ ṣṭāntaḥ; the Sun
example in this context; ātmanaḥ for the Ātma; ubhayarthaḥ bhavati is meant to
convey two important messages; ubhaya arthaḥ means to convey two features
and both the features are important; both of them are in the sūryaḥ also; and both
of them are in the Ātma also. Ubhaya arthah api bhavati; what are the two
features; ravivat sarvakṣētrēṣu Ātma ēkaḥ. Sun is one; the illumined-objects are
many; illuminator is one; and similarly the world is many; illuminator-Ātma is ēkaḥ.
Therefore one feature is what ēkatvam; so by saying this all the dvaita schools of
thought; by Sūrya-dr̥ ṣṭānta Lord Kr̥ ṣṇa himself negates all the dvaita-schools.
jīvātma and Paramātma are not two; Ātma is ēkaḥ is only one. Therefore, all
dvaitams are negated advaitam alone stands.
What is the second feature? Alēpakaḥ means unpolluted; uncontaminated; ever-
free; I am one is also important; intellectually that is important; I am unpolluted is

emotionally important. I am not even polluted by emotions. na mē dvēṣarāgau na
mē lōbha mōhau madō naiva mē naiva mātsarya bhāvaḥ; cidanantda rūpaḥ
śivōham śivōham; when, during meditation. During meditation I remember but
that is the fact whether I remember or not. I am not muktaḥ when I remember.
Whether I remember or not I am muktaḥ.
So thus both important examples are recurring together; very rarely these two
examples occur in the same place; in thirteenth chapter these two slōkās are very
important and they can be used for nidhidhyāsanam also. You can remember
these two examples and how do you conclude the nidhidhyāsanam. Don’t say
ākāśa is one unpolluted; and prakāśa is one and unpolluted; and I am miserable.
No. At the end I am ākāśavat prakāśavat sarva gathaḥ aliptaḥ ca; asañgōhaṁ.

Now comes the conclusion.
The anvaya is: Hē bhārata yathā ēkaḥ raviḥ, imaṁ kr̥ tsnaṁ lōkam prakāśayati
tathā kṣētrī kr̥ tsnaṁ kṣētraṁ prakāśayati.
समस्ताध्र्ार्ािोपसंहाराियः अर्ं श्लोकः —

samastādhyāyārthōpasaṁhārārthaḥ ayaṁ ślōkaḥ —
Here comes the conclusion of the chapter. The teaching of the entire thirteenth
chapter comes here. Samasta adhyāya arthaḥ; the meaning of the entire chapter;
upasaṁhārārthaḥ; for consolidation or winding up, the following slōka.
Verse 13.34
क्षेत्रक्षेत्रज्ञर्ोरेवमन्तरं ज्ञानचक्षुिा ।
भूतप्रकृनतमोक्षं च र्े नवुर्ायन्न्त ते परम् ॥ गीता १३.३४ ॥
kṣētrakṣētrajñayōrēvamantaraṁ jñānacakṣuṣā |
bhūtaprakr̥timōkṣaṁ ca yē viduryānti tē param || Gītā 13.34 ||
A very beautiful slōka. The aim of the thirteenth chapter is only to change our
perspective. Laukika-dr̥ ṣṭi you use for transactions, alright; but for your own
personal-purpose you use only jñāna-cakṣuḥ / śāstra-cakṣuḥ l vēda-cakṣuḥ, if you
use, and understand the difference between kṣētra and kṣētrajña; I-the-observer
and everything that is observed, may you note the difference. And what is the
difference? I am ēkaḥ; everything else is anēkah. Remember dṛśyatvam,
baudikatvam, saguṇatvam, savikāratvam etc. {do not think that I am scolding you].
We have seen these five features; I have got adṛśyatvam, abaudhikatvam,
aguṇatvam, avikāratvam, anāgamāpāyitvam etc.; to consolidate: ahaṁ sathyam
and everything experienced by me is mithya; binary-format is śāstra-cakṣuḥ;
triangular-format is lāukika-cakṣuḥ. For transaction use lāukika-cakṣuḥ but in the

background keep this jñāna cakṣuḥ; whoever has got this vision, paraṁ yanti; they
attain mōkṣa here and now.
क्षेत्रक्षेत्रज्ञर्ोः र्िाव्या्र्ातर्ोः एवं र्िाप्रदर्िंतप्रकारेण अन्तरम् इतरेतरवैलक्षडर्नविेिं ज्ञानचक्षुिा िास्त्राचार्यप्रसादोपदे ि

जननतम् आत्मप्रत्र्नर्कंज्ञानं चक्षुः, तेन ज्ञानचक्षुिा, भूतप्रकृनतमोक्षं च, भूतानां प्रकृनतः अनवद्यालक्षणा अव्यक्ता्र्ा, तस्र्ाः
भूतप्रकृतेः मोक्षणम् अभावगमनं च र्े नवुःनवजानन्न्त, र्ान्न्त गचछन्न्त ते परं परमात्मतत्त्वं ब्रह्म, न पुनः दे हं आददते इत्र्
ियः ॥ ३४ ॥
kṣētrakṣētrajñayōḥ yathāvyākhyātayōḥ ēvaṁ yathāpradarśitaprakārēṇa antaram i

tarētaravailakṣaṇyaviśēṣaṁ jñānacakṣuṣā śāstrācāryaprasādōpadēśajanitam ātma
pratyayikaṁjñānaṁ cakṣuḥ, tēna jñānacakṣuṣā, bhūtaprakr̥timōkṣaṁ ca, bhūtānā
ṁ prakr̥tiḥ avidyālakṣaṇā avyaktākhyā, tasyāḥ bhūtaprakr̥tēḥ mōkṣaṇam abhāvag
amanaṁ ca yē viduḥvijānanti, yānti gacchanti tē paraṁ paramātmatattvaṁ brah
ma, na punaḥ dēhaṁ ādadatē ityarthaḥ || 34 ||
Kṣētrakṣētrajٌayōḥ; between the kṣētraṁ, the world and kṣētrajña the Ātma the-
observer; yathā-vyākhyātayōḥ which have been defined before in the beginning of
the thirteenth chapter; ēvaṁ, as described in the previous verses; ēvaṁ is equal to
yathā-pradarśita-prakārēṇa; antaram is in the mūlam; itarētara-vailakṣaṇya-
viśēṣaṁ means mutual difference in all their features; jñٌānacakṣuṣā viduḥ;
mumukṣavaḥ jñāna-cakṣuṣā vidhuḥ, you supply the world vidhuḥ and put a full
stop. Now he defines what is jñāna-cakṣuḥ; the eye of knowledge; he says śāstra-
ācārya-upadēśa-janitam whatever has been generated by the teaching of guru and
śāstra; and ātma-pratyayikaṁ whatever reveals the Ātma; pratyayikaṁ means
revealing the Ātma; that jñānam is called here jñāna-cakṣuḥ, the knowledge
generated by vēdānta-śravaṇaṁ; śravaṇa-manana-nidhidhyāsanam.
After jñāna-cakṣuṣā you have to add vidhuḥ and put a full stop. Then śāstra-
ācārya-prasāda-upadēśa-janitam ātma-pratyayikaṁ-jñānaṁ-cakṣuḥ. That jñānam
is called cakṣuḥ; tēna cakṣuṣā vidhuḥ {again you have to put vidhuḥ and put a full
stop. So by changing the perspective they see ēkātma. And then the question will
come; if they know the difference between the observer and observed; then you

are again accepting duality; you don’t talk about jīvātma-Paramātma bhēda; but
now you are talking about jīvātma-anātma bhēda; again dvaitaṁ is there. For that
Lord Kr̥ ṣṇa says bhūta-prakr̥ ti-mōkṣaṁ ca here the word mōkṣa means the non-
existence; he says bhūtānāṁ prakr̥ tiḥ; Bhūta means the entire world of living-
beings and pañca-bhūtas. And what is the Bhūta-prakr̥ tiḥ; is avidyā-lakṣaṇā
avyaktākhyā; which is called mūla-avidyā; which is called avyaktaṁ; which is called
Māya. Avyaktākhyā, tasyāḥ bhūta-prakr̥ tēḥ, that māya which is the cause of the
universe; māya which is the jagat-kāraṇam; mōkṣaṇam is equal to
abhāvagamanaṁ; its absence; and its absence means what it has only an
appearance. So the world appears but it does not have existence of its own; So the
factual non-existence of māya; and the factual non-existence of the world which is
born out of māya; it has got an appearance; apparent-existence. In short, the
mithyatvam of the world. So abhāvagamanaṁ can be translated as mithyatvam. Yē
viduḥ whoever understands the mithyatvam of the world; that is why, even though
it is binary-format; binary-format is between one sathyam and one mithya;
therefore even though we call it binary; how many things are there; it is only
advaitam because one of them is mithya and therefore, abhāvagamanaṁ
mithyatvam yē viduḥ; viduḥ is equal to vijānanti. So whoever comes to binary-
format of ahaṁ sathyam jagat mithya; not only jagat-mithya, jagat-kāraṇam māya
ca mithya yē viduḥ. OK what will happen; yānti gacchanti they will attain; first jīvan-
mukti they will attain; that is to be supplied; and at the end of prārabdha, paraṁ
paramātmatattvaṁ brahma yānti; at the time of vidēha-mukti they become one
with Paraṁ Brahma. So they enjoy jīvan-mukti while alive and they merge into
Brahman or Īśvara; after death; as Īśvara they will experience the world when; all
the time every jñāni is Īśvara; even now continues and experience the world; but
as Īśvara as we experience; world cannot be a bondage.
And what do you mean by becoming Īśvara; na punaḥ dēham adadatē iti arthaḥ;
once they become Īśvara; they do not become jīva again; that means they would
not take another body. Ādadatē plural number. They do not take another body.

The anvaya is: kṣētra kṣētrajñaḥ yōḥ antaraṁ bhūta prakr̥ ti mōk ṣaṁ ca jñٌāna
cakṣuṣā yē viduḥ tē param yānti.
With this the 13th chapter and its bhāṣyam both are over.
इनत श्रीमत्परमहंसपररव्राजकाचार्यस्र् श्रीगोनवन्दभगवत्पूज्र्पादशिरर्स्र् श्रीमचछङ् करभगवतः कृतौ श्रीमद्भगवद्गीताभारर्े

त्रर्ोदिोऽध्र्ार्ः ॥
iti śrīmatparamahaṁsaparivrājakācāryasya śrīgōvindabhagavatpūjyapādaśiṣyasya

śrīmacchaṅkarabhagavataḥ kr̥tau śrīmadbhagavadgītābhāṣyē trayōdaśō:'dhyāyaḥ
||

438 Verse 13.34
In the last class, we completed the bhāṣyam of the 13th chapter of the Gīta and
before entering into the 14th chapter, I will give you the anvaya of the last four
slōkās which we have left out.
And in the final slōka, there is one word, which is very significant word. In the last
class, I could not do full justice. Therefore I would like to draw your attention to
that word; Bhūta-prakr̥ ti mōkṣam, the word bhūta-prakr̥ ti is a very important word;
The word bhūta-prakr̥ ti is the name of māya; māya is called bhūta-prakr̥ ti; because
the word bhūta means all the things and beings; the word bhūta means all the
things and beings; inert and sentient; and the word prakr̥ ti means the material
cause; so bhūta-prakr̥ ti means the material cause of all things and beings; and it
refers to māya.
Maya is called pariṇāmi-upādāna-kāraṇam of the entire universe. And in Sānskrīt

prakr̥ ti means upādāna-kāraṇam; pariṇāmi-upādāna-kāraṇam that is māya;
therefore, bhūta-prakr̥ ti finally means māya; and the word mōkṣaḥ in this context
has a special meaning that also we have to carefully note; mōkṣaḥ means abhāvaḥ.
Normally we translate mōkṣa as freedom, liberation etc. here, the word mōkṣa
means negation or sublation or abhāvaḥ. So joining together, the final meaning is
māyāyaṁ-abhāvah. Bhūta-prakr̥ ti -mōkṣa means absence of māya. And this is very
significant because the word māya as the power of God is accepted by both
viśiṣṭādvaitam as well as advaitam. Viśiṣṭādvaitin also accept the word māya
because the word māya occurs in Gīta also; in the vēdas also. Therefore, it is
accepted by both of them. Then what is the difference between viśiṣṭādvaitam and
māya in advaitam.

In viśiṣṭādvaitam, māya is the real śakti of the Lord; therefore, as much Bhagavān
is sathyam, so much māya is also sathyam. As much puruṣa is sathyam so much
prakr̥ ti also is sathyam; both of them have the same order of reality.
Whereas in advaitam, māya is mōkṣaḥ means māya is absent. And what do you
mean by absent; really it does not exist; it is only seemingly-existent; and

therefore, mōkṣah means abhāvaḥ; and abhāvaḥ means really non-existent; really
non-existent means seemingly-existent; seemingly-existent means mithya.
Therefore, the final meaning of the word mōkṣaḥ is mithya. Are you able to
understand, how; mōkṣaḥ means non-existent; absent or non-existent; non-
existent means really non-existent; really non-existent means seemingly existence;
seemingly-existent means mithya. Therefore, bhūta-prakr̥ ti mōkṣa finally means
māyāyāḥ mithyatvam. And in the entire Bhagavad Gīta, this word is a rare word;
which reveals the mithyatvam of māya. And mithyatvam of māya is very important
for advaitam; because viśiṣṭādvaitam talks about sathyatvam of māya.
And therefore, by extension there is another significance also. If māya is mithya,

the kṣētraṁ which is a product of māya; the kṣētraṁ that is the universe also is
mithya. So if māya is mithya then kṣētraṁ is also mithya; and only if kṣētraṁ is
mithya, advaitam will be established. Only if kṣētraṁ is mithya advaitam will be
established. Otherwise what will be the problem; kṣētrajña also will be sathyam;
kṣētraṁ also will be sathyam; therefore, we will end up in what; dvaitaṁ;
therefore, the first line of this verse creates a dvaitaṁ. How?
Look at the first line; kṣētra kṣētrajñayō antaraṁ yaḥ vētti; first line says the jñāni
knows the difference between kṣētraṁ and kṣētrajña. [Are you able to understand
what I am arriving at; if you understand, it would be better]; first line says that
jñāni knows the difference between kṣētra and kṣētrajña. From that what will we
conclude; that there are two things; jñāni knows that there is kṣētraṁ and

kṣētrajñaḥ; kṣētraṁ is different from kṣētrajñaḥ; kṣētrajnaḥ is different from
kṣētra. Therefore the first line indirectly conveys duality. And the second line solves
the problem; how does it solve the problem? Second line says māya is mithya; if
māya is mithya, kṣētraṁ is also mithya; why, because it is a product of māya.
Therefore since kṣētraṁ is mithya, no doubt there are two things; kṣētrajñaḥ and
kṣētraṁ; of these two things; one is sathyam; and another is mithya; therefore
there is only seeming-dvaitaṁ; and there is only advaitam.
All these corollaries we have to derive from the very important 34th verse; and
keeping this verse only there is one more extension. I do not know whether you
would be interested in it or not. In the 23rd ślōka also the same problem comes.
Śaṅkarācārya solves the problem by taking the message from 34th ślōka. What is
the problem in the 23rd verse? There Lord Kr̥ ṣṇa says ya ēvaṁ vētti puruṣam
prakr̥ ti ca guṇaiḥ saḥ; jñāni is one who knows both puruṣa and prakr̥ ti. Here also
there is a problem. Puruṣa and prakr̥ ti; there in his commentary; Śaṅkarācārya
says prakr̥ ti which is really absent. In his commentary , he says the prakr̥ ti which is
really-absent; naturally we have to question; how did Śaṅkarācārya write such a
commentary; because Kr̥ ṣṇā never says prakr̥ ti is absent. And how can
Śaṅkarācārya write; our answer is what; Śaṅkarācārya has borrowed that
commentary from the 34th ślōka; bhūta-prakr̥ ti mōkṣam ca. Thus twenty-three and
34 are interconnected; and the commentary on the twenty-three is based on the

34th verse. Otherwise, the problem kṣētra-kṣētrajña-dvaitaṁ; prakr̥ ti-puruṣa
dvaitaṁ; problem will come; only the word bhūta -prakr̥ ti mōkṣam is crucial for
advaitins to establish advaitam.

त्रर्ोदिोऽध्र्ार्ः ॥

śrīmacchaṅkarabhagavataḥ kr̥tau śrīmadbhagavadgītābhā ṣyē trayōdaśō:'dhyāyaḥ
||



Chapter 14: ितुदभशोऽध्यायः -
Gunatraya vibhaga yōgaḥ: Topic of the division of the three guṇās.
438 Chapter 14 Introduction
Please note: Up to 16.20 is relating to Chapter 13. The Commentary on 14th Chapter
starts at 16.21 onwards.
Page No.352 in Ghorakpur edition
Chapter 14 Introduction
सवयम् उत्पद्यमानं क्षेत्रक्षेत्रज्ञसंर्ोगात् उत्पद्यते इनत उक्तम् । तत् किचमनत, तत्प्रदियनाियम् ‘परं भूर्ः’ इत्र्ाददः अध्र्ार्ः आर
भ्र्ते ।
sarvam utpadyamānaṁ kṣētrakṣētrajñasaṁyōgāt utpadyatē iti uktam | tat katha

miti, tatpradarśanārtham ‘paraṁ bhūyaḥ’ ityādiḥ adhyāyaḥ ārabhyatē |
Śaṅkarācārya gives two types of introductions to the fourteenth chapter; in the

first introduction, he says fourteenth-chapter is an explanation of an idea
presented in the thirteenth chapter. Where? In thirteenth-chapter 26th-ślōka, Lord
Kr̥ ṣṇa has given a message. What is the message in 26th slōka of 13th chapter?
Sarvaṁ utpadyamānaṁ; the entire creation of things and beings which are born,
are born because of the following reasons: Because we ask the question, why is
Bhagavān creating the world; the reason given is kṣētra-kṣētrajña-saṁyōgāt
because of the mixing up of kṣētra and kṣētrajña; and in the thirteenth chapter he
has defined kṣētraṁ as body-mind-complex; kṣētrajña means Ātma, the real-I; and
saṁyōgaḥ means abhimānaḥ identification; so dēha-abhimānaḥ is the cause of
the creation. The dēha-abhimānaḥ, identification with the body, otherwise called
ahaṁkāra is the cause of creation. And there the explanation also was given how

does it become the cause? Once ahaṁkāra comes kartr̥ tvam comes , dēha-
abhimāna is responsible for ahaṁkāra; once ahaṁkāra comes kartrutvam also
comes; prakritē-kriyamāñāni gūñai karmāṇi sarvasa, ahaṁkāra vimūdātma karta
ahaṁ iti manyatē ; and once karta comes , karma comes ; once the karma comes
sañcita, āgāmi, prārabdha comes ; once that comes , sr̥ ṣṭi has to come; individual
karma is responsible for individual birth and samaṣti karma becomes responsible
for the creation. And that is given in 26th verse of the thirteenth chapter; iti uktam.
How does dēha abhimāna comes, how does the identification with the body
comes; and when you say the body, it includes sūkṣma-śarīraṁ also. Body does
not mean only the physical body; it means the subtle body also; and the subtle
body means sattva rajas and tamō guṇa; therefore, three guṇās attract a person
and causes the abhimāna;
सत्त्वं सुखे सचजर्नत रजः कमयभण भारत ।

ज्ञानमावृत्र् तु तमः प्रमादे सचजर्त्र्ुत ॥ १४-९॥
sattvaṃ sukhe sañjayati rajaḥ karmaṇi Bhārata |
jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta || 14-9||
sattva-guṇā abhimānam makes you jñātā; rajō-guṇa abhimāna makes you karta;
as a jñātā, I run after knowledge and as a karta I run after karma; thus jñāna saṅga
and karma-saṅga; all are caused by what; dēha-abhimāna; those details are given
in the fourteenth-chapter. Thirteenth-chapter generally says śarīra-abhimānam;
fourteenth-chapter elaborates śarīra-sattva-guṇa-abhimānam and śarīra-rajō-
guṇa-abhimānam and śarīra-tamō-guṇa-abhimānam; and each guṇā makes us
active in one way or the other. So iti pradarśanārtham, to elaborate how each guṇa
makes us sātvic; rājasic and tāmasik people; and for that ‘paraṁ bhūyaḥ’ ityādiḥ;
param bhūyaḥ is the first verse of the fourteenth chapter; ‘paraṁ bhūyaḥ’ ityādiḥ,
adhyāyaḥ, so the fourteenth chapter ārabhyatē begun. This is one introduction.
Now he wants to give another type of introduction also.
अिवा, ईश्वरपरतन्त्रर्ोः क्षेत्रक्षेत्रज्ञर्ोः जगत्कारणत्वं न तु साङ् ्र्ानाचमव स्वतन्त्रर्ोः इत्र्ेवमियम् ।

athavā, īśvaraparatantrayōḥ kṣētrakṣētrajñayōḥ jagatkāraṇatvaṁ na tu

sāṅkhyānāmiva svatantrayōḥ ityēvamartham
Another introduction, which is a technical introduction. The topic of śr̥ ṣṭi comes
only from the standpoint of an ajñāni ; from the standpoint of a jñāni , topic of sr̥ ṣṭi
never comes because a jñāni is one who has gone through adhyārōpa and
apavādha; and once you go through adhyārōpa and apavādha, the jñāni has
negated the whole creation. Therefore in the vision of a jñāni, creation need not be
explained, why, because there is no creation; nēha nanāsti kincana, na nirōdō na
cōtpattih na kascit jāyatē jīvaḥ; nothing is created at any time; therefore, from
jñāni’s-angle, the topic of sr̥ ṣṭi does not come; from ajñāni ’s-angle alone the topic
comes. Once you talk about ajñāni, the very paradigm, the format will change from
binary-format to triangular-format. And therefore, the way we look at puruṣa and
prakr̥ ti, kṣētra and kṣētrajña, will be different. Normally from jñāni’s-angle, kṣētra-
kṣētrajña puruṣa-prakr̥ ti we will stop with only two ; but once ajñāni comes you
have to come to triangle ; ajñāni comes sr̥ ṣṭi comes then triangle comes. How does
the triangle comes from these two? What is there is kṣētra-kṣētrajña, puruṣa-
prakr̥ ti; how can you make two into three? We should know the secret. Do not tell
outside. Puruṣa or kṣētrajña means Ātma. Prakṛti or kṣētraṁ means anātma.
Therefore, from jñāni’s-angle Ātma and anātma only two are there. From ajñāni’s
angle, Ātma will be divided into two. Why? Because he is ajñāni. Ajñāni’s work is to
create division. Jñāni’s work is uniting. That is why someone said that ajñāni carries
a scissors; because his job is to cut; jñāni carries needle and thread; he stitches
together and make it one. This man goes on cutting and jñāni goes on stitching.
Therefore, even though Ātma is one from ajñāni’s angle, Ātma is sub-divided into
jīvātma and Paramātma. So thus previously Ātma and anātma, two were there;
now from ajñāni’s angle, jīvātma Paramātma and anātma. This is the triangle; This
is the triangle. Jīvātma, paramātma and anātmā. Jīvātma is called jīvaḥ; Paramātma
is called Īśvaraḥ; and anātma is called jagat. So jīva jagat Īśvara we have created
out of two: Ātma and anātma. And once you have got jīva, jagat and Īśvara, you

have to say jīva and jagat are under the control of Īśvara. Jīva and jagat are under
the control of Īśvaraḥ. And how are they under the control of Īśvara? I am using
sanskrit words, Jīva means what: the individual; jagat means what: the universe;
Īśvara means God. How are the two under the control of Īśvara? Jiva is a karta and
bhōktā; therefore, Īśvara as a karma-phala-dhāda; controls the jīvā, by giving him
higher-birth, lower-birth, manuṣya-śarīraṁ paśu-śarīraṁ etc. Īśvara controls the
jīva - which jīva [ajñāni-jīvā]. Therefore, the whole thing is you should remember
ajñāni; therefore Īśvara controls the jīvā; by being karma-adhyakṣa and karma-
phala-dhāda. Bhiṣasmāt vāta pavatē; he is sitting with a stick; he is controlling the
paśus; Good-shepherd of Christianity is borrowed from pasu-patih, why, we are all
flocks of sheeps. Bhagavān controls us as Paśupatiḥ; All jīvās are what: animals.
Why, they don’t have freedom. Therefore, Īśvara controls the jīva also; and Īśvara
is the controller of the world also. How does he control the world? As a creator,
sustainer; and destroyer or resolver; Īśvara controls jīva and jagat. And not only
that, Īśvara decides which jīva should be given which body; and which jīva must be
placed in which lōka; fourteen lōkas have been created by Īśvara.
And this message of advaitam is very important. To point out that at vyavahārika-
level; there is an Īśvara, who is creator; At vyāvaharika level, there is an Īśvara who
is different from jīva and jagat and who is the controller of jīva and jagat. At
vyāvahārika level, advaitam is very particular to introduce an Īśvara who is different
from jīva and jagat and who is a controller jīva and jagat. And why does Advaitins
insist on that? To refute sāṅkhya-philosopher; the sāṅkhya-philosopher tries to
explain the sr̥ṣṭi with help of Īśvara without accepting Īśvara. The sāṅkhya-
philosopher tries to explain a universe with the help of jīva and jagat; for him
puruṣa means what; jīva and prakr̥ ti means jagat; with the help of jīva and jagat,
he wants to explain a universe without introducing what; Īśvara, because in
sāṅkhya-philosophy, Īśvara is not there.
And what does he say? Prakṙti was there; and prakr̥ ti evolves by itself;
independently into an universe and you don’t require an Īśvara at all. And prakr̥ ti

evolves into the universe for whose benefit; for the benefit of jīvā, prakr̥ ti involves
no Īśvara is required.
This sāṅkhya-concept-of-creation Lord Kr̥ ṣṇa wants to refute; therefore, he

introduces an Īśvara who is different from jīva and jagat. Look at this. Īśvara-
paratantrayōḥ {now we are in triangular-format} kṣētra-kṣētrajñayōḥ, here the
kṣētraṁ must be translated as jagat; and kṣētrajña must be translated as jīvātma.
So jīva and jagat which are Īśvara-paratantrayōḥ which are under the controller of
Īśvara, the Paramātma; jagat-kāraṇatvaṁ, they are responsible [they are means,
jīva and jagat, jagat also in this context means body-mind-complex] so the jīva and
body-mind-complex which are under the control of Īśvara is responsible for the
creation of the universe; na tu sāṅkhyānāmiva svatantrayōḥ, not like the sāṅkhya-
philosophy in which jīva and jagat are svatantram and they are responsible for the
sr̥ ṣṭi and they don’t accept what; that is important, Īśvara. Sāṅkya-philosopher is
called niriśvara-sāṅkhya; non-believer of Īśvara. sāṅkhyānāmiva svatantrayōḥ; the
sentence is incomplete; svatantrayōḥ jagat-kāraṇatvaṁ na asti; iti ēvam artham.
To show this the fourteenth-chapter is introduced. In fact, inthe entire 1st chapter
of Brahmasūtra, Vyāsācārya is more interested in establishing a saguṇa-Īśvara;
different from saguṇa-jīvā. More than talking about jīva-Īśvara-aikyam, Vyāsācārya
takes more trouble to establish a saguṇa-Īśvara different from saguṇa-jīvā; you
know why; because the first chapter of Brahma-sūtra is interested in negating
sāṅkhya-philosophy; who does not accept saguṇa-Īśvara. Therefore only, lot of
cāndōgya vākyams are used in Brahma-sūtra. First five chapters of cāndōgya is
heavily used in Brahma-sūtra. The first five chapters of cāndōgyōpaniṣat deals with
saguṇa-Īśvara. Last three chapters are talking about nirguṇam-Brahman; we often
will wonder why Vyāsācārya is dealing more of 5 chapters of cāndōgyōpaniṣat
because those five chapters of cāndōgya deals with what; with saguṇa-Īśvara. Why
is he talking about saguṇa-Īśvara; he ought to have talked about nirguṇam
Brahman; if you ask, in the first chapter he is interested in refuting sāṅkhya-

philosophy, by establishing what; saguṇa Īśvara; Why Vyāsācārya is interested in

saguṇa-Īśvara, because sāṅkhya-philosopher does not accept saguṇa-Īśvara at all.
And why we are interested in establishing saguṇa-Īśvara; because in vyāvahārika-

dr̥ ṣṭi Advaitins want to establish saguṇa-Īśvara. Only when we go to pāramārthika,
saguṇa-Īśvara is negated; in vyāvahārika we must have saguṇa-Īśvara; otherwise
vēdānta will not work. Therefore, saguṇa-Īśvara is important.
प्रकृनतस्ित्वं गुणेिु च सङ् गः संसारकारणम् इनत उक्तम् ।कत्स्मन् गुणे किं सङ् गः? के वा गुणाः? किं वते बध्नन्न्त इनत? गुणे
भ्र्श्च मोक्षणं किं स्र्ात्? मुक्तस्र् च लक्षणं वक्तव्यम्, इत्र्ेवमिं च
prakr̥tisthatvaṁ guṇēṣu ca saṅgaḥ saṁsārakāraṇam iti uktam | kasmin guṇē

kathaṁ saṅgaḥ? kē vā guṇāḥ? kathaṁ vā tē badhnanti iti? guṇēbhyaśca mōkṣaṇaṁ
kathaṁ syāt? muktasya ca lakṣaṇaṁ vaktavyam, ityēvamarthaṁ ca
So he gives introduction in another manner. This is third type of introduction to

the 14th Chapter. So for this you have to go back to 21st verse of thirteenth
chapter, which says

कारणं गुणसङ् गोऽस्र् सदसद्योननजन्मसु ॥ १३-२२॥
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān |
kāraṇaṃ guṇasaṅgo:'sya sadasadyonijanmasu || 13-21||
So previously it was said that dēha-kṣētra-kṣētrajña-saṁyōgaḥ; that means kṣētra

saṁyōgaḥ that means kṣētra-abhimānam that is dēha-abhimānam is the cause of
saṁsāra; it was said in the 26th verse. There it was said dēha-abhimānaḥ,
identification with the body is the cause of saṁsāra; where; in the 26th verse,
whereas in the 21st verse it is said, kāraṇam-guṇa-saṅgaḥ; guṇa-abhimāna is the
cause of saṁsāra. So guṇa-abhimāna- attachment or identification with the guṇa-
is the cause of saṁsāra; and there Lord Kr̥ ṣṇa only generally says; guṇa-abhimāna
is the cause but the details are not there. That there are three guṇās; sattvam
rajaḥ and tamaḥ and we have got three-fold guṇa abhimāna; sattva-guṇa-
abhimāna, rajō-guṇa-abhimāna, tamō-guṇa-abhimāna; those details are not

mentioned only generally said. So one guṇa-abhimāna must be sub-divided into

three guṇā-abhimāna. Also we have to say which particular abhimāna will cause
what type of saṁsāra. Sattva-guṇa abhimāna will cause one type of saṁsāra; rajō-
guṇa another type; and tamō-guṇa another type; thus three types of saṁsāra
depending upon three types of abhimāna. Those details are not given in the
thirteenth-chapter and therefore fourteenth-chapter is to elaborate that. Not only
each guṇa-abhimāna causes three types of saṁsāra in the current life ; Kr̥ ṣṇā also
has to tell which guṇa-abhimāna will lead to which type of punar-janma. That also
is there; ūrdhvaṁ gacchanti sattvasthā; sattva-guṇa-abhimāna will mean that you
will go to higher-lōka; rajō-guṇa-abhimāna means you will be horizontally
hovering [horizontal-hovering/hoverer] and tamō-guṇa-abhimāna will take you
down; those details were not given there . There Kr̥ ṣṇā only generally says guṇa-
abhimāna is the cause of saṁsāra. So this chapter is commentary on guṇa-
abhimāna-janya saṁsāra-prakārāḥ; varieties of saṁsāra; that is what he is saying
here. He says prakr̥ tisthatvaṁ, prakr̥ tisthatvaṁ means identification with the body;
this word occurs where; in the 13th chapter 21st verse; puruṣaḥ prakṛtisto hi; that
word Śaṅkarācārya gets from the 13th chapter. And here prakr̥ ti means what; body;
very careful ; stha means what abhimāna ; prakr̥ tistha means dēha -abhimānah; so
we have to minutely observe; bhāṣyaṁ study is not a joke. Every word we have to
observe. Prakr̥ tistha means dēha -abhimānaḥ, guṇēṣu ca saṅgaḥ and because of
dēha-abhimāna there is attachment to the three guṇās of the body; guṇēṣu ca
saṅgaḥ the consequent-identification with the three guṇās. So dēha-abhimāna and
the consequent-identification with the three guṇās is equal to guṇa-saṅgaḥ;
saṁsārakāraṇam iti uktaṁ, has been explained as the cause of saṁsāra in the
thirteenth chapter 21st ślōka. After uktaṁ full stop.
Now this will lead to several questions, for a thinking-student. Others will nod the
head. For a thinking-student, this one statement will lead to several questions.
What are the several questions? Not one; what are they? Kasmin guṇē kathaṁ
saṅgaḥ? kē vā guṇāḥ? We have to reverse the order. First we should read kē vā

guṇāḥ?; what are the guṇās? Question No.1. The second-question is kasmin guṇē
kathaṁ saṅgaḥ? In which guṇa, what type of attachment takes place. The third
question is kathaṁ vā tē badhnanti iti? In what manner each guṇa will bind?
Sattva-guṇa will make jñānēndriyam more active; any number of study or
knowledge he will not be satisfied. Rajō-guṇa will make kamēndriyam more active.
Therefore, kathaṁ va tē badhnanti; how each guṇa binds is the question number
three; then the fourth question is guṇēbhyaśca mōkṣaṇaṁ kathaṁ syāt? How can
we learn to detach from each guṇa; mōkṣanam means detachment or freedom
from each guṇā; in short how can I become guṇātītaḥ; this is the 4th question;
then comes the 5th question muktasya lakṣaṇaṁ kathaṁ; if I become guṇātītaḥ, in
what way my life will be transformed. If I become guṇātītaḥ, what transformation
will take place in me; will I become thinner; will my waist come down or my waist
will increase or the grey hair will turn black; or what kind of changes
sthitaprajñasya kā bhāṣā samādhisthasya keśava; therefore, guṇātītaḥ lakṣaṇam.
So muktasya means what; guṇātītasya lakṣaṇam; five questions will come from the
21st verse of thirteenth chapter. And for all the five questions Lord Kr̥ ṣṇa wants to
give answer in the fourteenth-chapter; vaktavyam ityēvamarthaṁ, for this purpose
ca, [the sentence is incomplete; the second paragraph also the sentence is
incomplete, third paragraph also the sentence is incomplete; therefore Sānskrīt
students should add two words; in the second paragraph ēvaṁ arthaṁ adhyāyaḥ
ārabyatē. Caturdaśa adhyāyaḥ ārabhyatē. And at the end of the third sentence also
it is said artham ca caturdaśaḥ adhyāyaḥ ārabhyatē. Now we will enter the slōka.
Verse 14.01
परं भूर्ः प्रवक्ष्र्ाचम ज्ञानानां ज्ञानमुिमम् ।
र्ज्ज्ञात्वा मुनर्ः सवे परां शसद्धिचमतो गताः ॥ गीता १४-१॥
Śrībhagavānuvāca |
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam |

yajjñātvā munayaḥ sarvē parāṁ siddhimitō gatāḥ || Gītā 14-1||
I will give you the gist of this ślōka . Lord Kr̥ ṣṇa says in the fourteenth-chapter also
the central message is going to be same only. Puruṣa-prakr̥ ti-vivēka, otherwise
called kṣētra-kṣētrajña-vivēka; otherwise a new name will come nirguṇa-saguṇa-
vivēkaḥ; nirguṇa goes with kṣētra or kṣētrajña? kṣētrajña or puruṣa; saguṇa goes
with kṣētraṁ or prakr̥ ti ; saguṇa-nirguṇa-vivēka you have to do; not only outside
the world; in you yourself is saguṇa and nirguṇa components are there; you are a
mixture of saguṇa-nirguṇa. So you must differentiate; not only you should
differentiate; you should know one is really-existent and the another is only
seemingly-existent. Saguṇa or nirguṇa; which is real and which is non-real;
Nirguṇa-I is real and saguṇa-I is non-real. Mithya; that also you should know.
Bhūta-prakr̥ ti-mōkṣaṁ means I should distinguish two components; I should know
which one is saguṇa and which one is nirguṇa. Up to this is thirteenth chapter.
And in the fourteenth-chapter there is a very important extension. Very important

extension. I have got two components: saguṇa and nirguṇa; one is sathyam and
the other is mithya; now most important one is, of these two components, which
one I should claim; and remember all the time. Of these two, nirguṇa-I and
saguṇa-I, otherwise called ahaṁ and ahaṁkāra, which one I should claim all the
time and which one I should not be over-attached, because mere distinguishing is
not enough; if I am going to predominantly claim the ahaṁkāra-component and
the ahaṁ-component I claim every week, for one hour. Every Friday between 7 and
8 p.m. I am guṇātītaḥ and once the chappal is on; Gīta is gone; then saṁsāra will
not go away. You will ask the question, why there is no change in spite of repeated
study. Śravaṇam is not enough; nidhidhyāsanam must make the real-I dominant
all the time. Paśyañśṛṇvanspṛśañjighrann; the ahaṁkāra must be overshadowed
by ahaṁ. Then alone mōkṣa-phalaṁ will come. If ahaṁkāra dominates the life;
saṁsāra cannot be avoided. Therefore ask a question, which one is dominant in
my mind. So fourteenth chapter is important from nidhidhyāsanam angle.

Thirteenth chapter is more like śravaṇaṁ-mananam; fourteenth` chapter is more

like nidhidhyāsanam. Body-problems will continue; mind-problems also will
continue; you have to learn to detach from both the body and its problem; as well
as the mind and its emotion; otherwise there is no solution.

439 Verses 14.01 and 14.02
Page 350, Chapter 14, verse No.1
Verse 14.01
परं भूर्ः प्रवक्ष्र्ाचम ज्ञानानां ज्ञानमुिमम् ।
र्ज्ज्ञात्वा मुनर्ः सवे परां शसद्धिचमतो गताः ॥ गीता १४-१॥
Śrībhagavānuvāca |
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam |
yajjñātvā munayaḥ sarvē parāṁ siddhimitō gatāḥ || Gītā 14-1||
Śaṅkarācārya gave three types of introduction to the fourteenth chapter. Of the

three introductions, the middle introduction is a technical introduction; in which he
pointed out that through the fourteenth chapter , Lord Kr̥ ṣṇa is refuting the
sāṅkhya-theory of creation, because in sāṅkhya-theory, prakr̥ ti evolves into the
universe by itself because prakr̥ ti is svatantra ; independent; therefore, without any
external help, prakr̥ ti can evolve itself; this is the sāṅkhya theory of creation; this is
refuted in the fourteenth-chapter by Lord Kr̥ ṣṇa saying that only initiated by Īśvara,
prakr̥ ti can evolve . Prakṙti being inert-material-principle, it cannot intelligently-
evolve into the creation; just as gold cannot become ornament by itself. How nice
it will be; you only buy a lump of gold in the almirah next day ornaments should be
there; still better you purchase vegetables and keep in the kitchen; after few hours
avail, pacchadi, kiccadi, thoran, etc. all the dishes should be there. It does not
happen. Similarly prakṙtiḥ-Īśvara-paratantraḥ na svatantraḥ. This is the technical
introduction, which is the middle one.

According to the first introduction, fourteenth chapter is an explanation of 13.26 of

the previous chapter. 13.26 talks about the creation out of kṣētra-kṣētrajña-
saṁyōgaḥ. That is at the cosmic level.
Just an aside point; I have not mentioned before; but I want to make it as an aside-
point. Kṣētra-kṣētrajña-saṁyōga, matter-Consciousness-combination can be seen
at the macro-level as well as at the micro-level. When you talk about kṣētra-
kṣētrajña-saṁyōga at the macro-level, it refers to Īśvara as the cause of the
creation which is sāmānya-kāraṇam. Kṣētra-kṣētrajña-saṁyōga at the macro-level
refers to Īśvara; as the sāmānya-kāraṇam of the creation. The same Kṣētra-
kṣētrajña-saṁyōga can be looked at the individual-level also. There the saṁyōga
means adhyāsaḥ, which means confusion. At macro-level you should not use the
word confusion, because it is Īśvara who is responsible for the creation. At macro-
level saṁyōga should not be translated as confusion, Īśvara uses māya to produce
the world; māya adhyakṣēna prakr̥ tiḥ suyase carācaraṁ; at macro-level saṁyōga is
bhuṣaṇam, alaṅkārah. But the very same Kṣētra-kṣētrajña-saṁyōga at the
individual-level is not buṣaṇam but it is dhuṣaṇam. It is a confusion between Ātma
and anātma. Alaṅkāra-saṁyōga is talked about in Gīta 13.26 ślōka, whereas
duṣaṇa-saṁyōgaḥ is talked about in Gīta 13.21. I do not know whether I am
communicating and I do not want to dwell on it. You can meditate on it; I have
never talked about this before. At macro-level saṁyōga is bhuṣaṇam and at micro-
level saṁyōga is dhuṣaṇam; dhuṣaṇam means mixing up of spirit and matter. The
fourteenth-chapter can be taken as explanation of bhuṣaṇa-saṁyōga at macro-
level; and the fourteenth-chapter can also be taken as an explanation of dhuṣaṇa-
saṁyōga at micro-level.
So first introduction is bhuṣaṇa-saṁyōga third-introduction is dhuṣaṇa-saṁyōga.

Fourteenth-chapter talks about saṁyōga about macro as well as at the micro-level.
Saṁyōga at the macro-level is talked about up to the verse number 4, which is
bhuṣaṇam, alaṅkāra, sāmanya-kāraṇa-saṁyōga; whereas from verse number 5

onwards up to eighteen is saṁyōga at the micro-level. Macro-saṁyōga is

sāmānya-kāraṇam; micro-saṁyōga is viśēṣa-kāraṇam for the whole creation.
All these introductions are relevant; if I have to choose among the three, which
one I would vote for is purely subjective-observation; it is the third one I prefer
because the saṁyōga at the individual level and the English translation for that is
confusion between my higher nature and my lower nature. It is called saṁyōga at
individual-level is confusion between my higher-I the Ātma and lower-I, the
ahaṁkāra. Ātma-ahaṁkāra-adhyāsaḥ This is talked about elaborately from fifth to
eighteenth verse; therefore, the third introduction appears to be more relevant for
me.
And what is the gist of the first verse ? The first four verses are in the form of an
introduction, in which Lord Kr̥ ṣṇa says the subject-matter of the fourteenth-
chapter is the same as the subject-matter of the thirteenth-chapter; I want to add
a few more points therefore, I am talking more about the same subject-matter.
That is why the word bhūyaḥ; bhūyaḥ means once again. And the sub-
commentators point out; in vēdānta, whenever something is talked about again
you should not call it repetition; repetition is a dōṣaḥ called punarutti-dōṣaḥ ; in
vēdānta, when the guru repeats you should not translate it as repetition; [should I
repeat that?] but you should take it reinforcement; otherwise called abhyāsaḥ; it
is a tatparya-liṇgam which is considered to be compulsory on the part of a guru
because student will grasp more and more when the same idea is repeated; it is
absorbed more and more.
Not only that a few students might have been distracted; therefore, they would not
have heard also; therefore, also repletion is required. That is the reason. Now we
will go to the bhāṣyaṁ.
परं ज्ञानम् इनत व्यवनहतेन सम्बन्धः, भूर्ः पुनः पूवेिु सवेरवध्र्ार्ेिु असकृत् उक्तमनप प्रवक्ष्र्ाचम । तचच परं परवस्तुनविर्
त्वात् । ककं तत्? ज्ञानंसवेिां ज्ञानानाम् उिमम्, उिमफलत्वात् ।

paraṁ jñānam iti vyavahitēna sambandhaḥ, bhūyaḥ punaḥ pūrvēṣu sarvēṣvadhyāy

ēṣu asakr̥t uktamapi pravakṣyāmi | tacca paraṁ paravastuviṣayatvāt | kiṁ tat? jñ
ānaṁ sarvēṣāṁ jñānānām uttamam, uttamaphalatvāt |
First Śaṅkarācārya mentions some grammar points; the word paraṁ means
superior which is an adjective; superior to what the question will come; the word
jñānam comes at the end of the first line; jñānānām-jñānaṁ. Śaṅkarācārya says
the word jñānam at the end and the word param in the beginning must be
brought together; param is adjective jñānam is noun; adjective and noun must be
brought together; even though they are far away; you have to combine them;
therefore, he says param jñānam iti vyavahitēna sambandhaḥ. The word paraṁ is
connected with vyavahita; vyavahitam means what; a remote word a far away
word; it is to be connected. And then Śaṅkarācārya comes to the next word;
bhūyaḥ; bhūyaḥ must be connected with pravakṣyāmi, in the next line; I shall
teach you again; bhūyaḥ pravakṣyāmi means I will teach you again; bhūyaḥ is in
the mūlam is equal to punaḥ again and what is the meaning of the word again.
Even the word again he explains I am teaching you again because I have taught
you several times therefore, the following chapter becomes again. Therefore, he
says pūrvēṣu sarvēṣu adhyāyēṣu in all the previous chapters ; asakr̥ t uktamapi ;
asakṛt means many times ; repeatedly uktamapi , I have taught ; whether you
remember as a student or not ; Lord Kr̥ ṣṇa says as a teacher I remember; I have
taught the same message several times; in spite of that; api; pravakṣyāmi I shall
tirelessly repeat the same teaching. Why? Because abhyāsa is an alaṅkāra to a
guru. Repetition is a plus point on the part of the teacher. And why is the
knowledge called param; he says tad ca paraṁ; the knowledge, what knowledge;
the kṣētra-kṣētrajña-vivēkaḥ; differentiation between the matter and spirit is called
superior-knowledge because paravastu-viṣayatvāt because it deals with a superior-
subject-matter; paravasthu viṣayam means dealing with a superior subject-matter;
therefore, the knowledge is superior. Bahuvṛihi; paravasthu; means advaita-vasthu

sathya-vasthu alone is viṣayaḥ jñānasya paravasthu viṣayaḥ yasya tasmat; and kiṁ
tat? Then what is the superior-one; jñānaṁ and it is jñānaṁ that is going to be
imparted. And in what manner this subject-matter is superior; sarvēṣāṁ jñānānām
uttamam ca, so the next one is in the mūlam jñānānaṁ jñānam uttamam is there;
jñānānaṁ means of all the branches of science; tarka-śāstram is there, vyākarana-
śāstram is there, mīmāṁsā-śāstram are there. And all those branches are called as
aparā-vidyā; compared to all vidyā, all the other branches are called aparā-vidyā,
inferior-sciences, whereas ātma-vidyā is called utttamaṁ; so jñānanāṁ madhyē,
nirdhāraṇe-śaṣṭi, among all branches of science, utttamaṁ jñānaṁ, this is
superior-knowledge.
Now there is a problem; we will not see any problem; the acāryas very minutely
observe every word. They see a problem, therefore they resolve the problem. We
would not see the problem and also do not understand the resolution also.
Therefore, we have to note it; the word paraṁ means superior; and jñānānam
jñānaṁ uttamaṁ; uttamaṁ also means superior; so jñānam is superior; so it is
superior why do you repeat the word superior; are you able to understand?
paramaṁ also means superior which is at the beginning of the ślōka; and at the
end of the first line, uttamaṁ word is there , both means superior ; why does Lord
Kr̥ ṣṇa repeats the superior. Śaṅkarācārya says it is because it is superior in two
different ways. First superiority of the knowledge is because it deal with the
greatest truth of the creation; it is dealing with the greatest one; what is the
greatest one; the truth of jīva-jagat-and-Īśvara or pāramārthika-vasthu. So since
the subject matter is superior the knowledge is called superior. So Uttamapara
viṣayatvāt, then what is the second-superiority, not only the subject-matter is
superior; the result derived from that knowledge is also superior-most; dharma
artha kāma mōkṣa catur-vidha purusarthēṣu madhyē aparā-vidya can give dharma
artha and kāma, this knowledge alone can give the superior result; therefore, it is
superior. Therefore, one superior is from the standpoint of subject-matter and
another-superior from the standpoint of the phalaṁ. So viṣaya-dr̥ ṣṭyā uttamaṁ,

and phala -dr̥ ṣṭyā uttamaṁ, iti uttamadvayam; therefore, he says uttama
phalatvād; bahuvṛihi uttamaṁ phalaṁ yasya jñānasya tatvam tasmāt.
ज्ञानानाम् इनत न अमाननत्वादीनाम्; ककं तर्हं? र्ज्ञाददज्ञेर्वस्तुनविर्ाणाम् इनत ।
jñānānām iti na amānitvādīnām; kiṁ tarhi? yajñādijñēyavastuviṣayāṇām iti
Now here Śaṅkarācārya solves a possible doubt; again a doubt which will never
occur to us; a doubt will come to us if you remember the thirteenth chapter by
chance; and in the thirteenth chapter , from verse No . 8 to 12, Lord Kr̥ ṣṇa talked
about twenty virtues; and those twenty virtues were called jñānam; ētajjñānamiti
prōktamajñānaṁ yadatō:'nyathā; the word jñānam has got two meanings; one is
general meaning that talks about different branches of science and another
specific meaning is values of life; and since thirteenth chapter talks about values
Śaṅkarācārya is concerned that we may take that meaning here. And therefore, he
says in this context the word jñānanām does not refer to the twenty virtues of the
thirteenth-chapter. Jñānanām iti , by the word jñānanām occurring in the verse
number one here ; na amānitvādinām , Lord Kr̥ ṣṇa does not refer to the values of
the thirteenth chapter; then kiṁ tarhi? then what else is the meaning; yajñādi-
jñēya-vastu-viṣayāṇām he talks about various branches of knowledge; any branch
you can talk as tarka-śāstram, vyākaraṇa-śāstram, mīmāṁsā-śāstram or even
karma-kānḍa-śāstra; yajñāni means the knowledge of rituals; that is also a great
knowledge. Yajña ādhi; adhipadāt even upāsana-viṣayam; saguṇa-Īśvara jñānam is
also there used for varieties of upāsanas ; among all these branches of science; it is
also bahuvr̥ hi ; referring to the branches of science, madhyē iti arthaḥ that is the
meaning here. So this is the context where we should remember Muṇḍakōpaniṣat
they are all aparā-vidyā; this alone is called parā-vidyā.
तानन न मोक्षार्, इदं तु मोक्षार् इनत परोिमिब्दाभ्र्ां स्तौनत श्रोतृबुद्धिरुचर्ुत्पादनाियम् ।
tāni na mōkṣāya, idaṁ tu mōkṣāya iti parōttamaśabdābhyāṁ stauti

śrōtr̥buddhirucyutpādanārtham

The next question is why does Lord Kr̥ ṣṇa says this knowledge is superior-most
and the others are inferior; what is the reason; of course he has said before;
uttama-phalatvāt that he clarifies here; tāni na mōkṣāya, all the other branches of
knowledge cannot give liberation; not only laukika-jñānam; even vēda-pūrva-
bhāga- jñānaṁ, karma-vidyā as well as upāsana-vidyā even that knowledge cannot
give liberation; so dvaita-jñānam cannot give liberation; whether it is secular-
dvaitaṁ or sacred-dvaitaṁ; remember advaitin always gives a disturbing news
that as long as you are in dvaitaṁ, even if it is in the form of bhakta-Bhagavān-
dvaitaṁ; that also cannot give liberation; dāsōham-bhāvana can keep you only in
saṁsāra. Advaitin gives this disturbing news now and then; for what purpose, so
that the student will remove the ‘dā’ from dāsōham; so thyāgē naikē, I have a new
meaning; thyāgēna ēkē by renunciation alone; renunciation of what; a new
interpretation; what is that; from the dāsōham-sentence ‘dā’ renunciation; guru
asks ‘dā’ the guru asks: give me: ‘dā’ therefore, may you give up ‘dā’, he is not
willing to give up; in my language, renunciation of triangular-format in favour of
binary-format; guru is also takes all efforts to see where the student passes the
test; therefore tāni na mōkṣāya they cannot give liberation; idaṁ tu mōkṣaya
whereas advaita jñānaṁ, sōham-jñānam; binary-format alone will give mōkṣaya
bhavathi; when you use caturti vibakti and verb bhāvati; it means fit for; caturti
plus bhu dhātu is equal to fit for this knowledge alone is fit for giving liberation ;
iti, with this intention Lord Kr̥ ṣṇa gives two adjectives to knowledge; and what are
the two adjectives; paraṁ and uttamaṁ iti; superior, superior; iti paraṁ uttama-
śabdābhyāṁ stauti; stauti means glorifies this knowledge.
Ok: what is the benefit of glorifying the knowledge śrōtr̥ -buddhirucy-

utpādanārtham so that the student will get interested in this knowledge and
attend the classes regularly ; with the hope of creating an enthusiasm and
incentive to the students . Śrōtr̥ -buddhi means listerners’-mind; ruchi means
interest, Utpādanārtham, for generating, Utpādanārtham should be connected
with stauti. For that purpose, glorification is done.

र्त् ज्ञात्वा र्त् ज्ञानं ज्ञात्वा प्राप्र् मुनर्ः संन्र्ाशसनः मननिीलाः सवे परां शसद्धिं मोक्षा्र्ाम् इतः अस्मात् दे हबन्धनात् ऊध्वं
गताः प्राप्ताः ॥ १ ॥
yat jñātvā yat jñānaṁ jñātvā prāpya munāyaḥ saṁnyāsinaḥ mananaśīlāḥ sarvē
parāṁ siddhiṁ mōkṣākhyām itaḥ asmāt dēhabandhanāt ūrdhvaṁ gatāḥ prāptāḥ
Yat jñātvā, so this expression yat jñātvā occurs in the Gīta in several places; you
face this problem only when you try to learn, Gīta by heart; because this yat jñātvā
comes in the 4th chapter; 35th ślōka starts like this; yajjñātvā na
punarmohamevaṃ yāsyasi pāṇḍava; then again in the 7th chapter Lord Kr̥ ṣṇa
says; yajjñātvā neha bhūyo:'nyajjñātavyamavaśiṣyate; ślōka 2; then it occurs in
fourteenth-chapter yajjñātvā munayaḥ sarve parāṃ siddhimito gatāḥ; slōka 1;
suppose you try to chant it without book; if you practice chanting from the
fourteenth chapter suddenly you will find you are in the 4th chapter; these are all
the problems if we try to learn by heart; otherwise muktās with no problems.
Yajñātvā is equal to yat jñānaṁ jñātvā, having known which knowledge and
knowing the knowledge means what; prāpya you don’t know the knowledge; you
know only a subject matter; you never know a knowledge; therefore, knowing the
knowledge should be translated as gaining the knowledge; therefore, jñātvā is
equal to prāpya; then munayaḥ; wherever the word munayaḥ comes for
Śaṅkarācārya it is celebration; munayaḥ is equal to sannyāsinaḥ; what do you
mean by sannyāsinaḥ, which means mananaśīlāḥ who have dedicated their life for
thinking of vēdānta for most of the time ; sanyāsī means the one who has time for
vēdānta; gr̥ hasthā means one who does not have time for vēdānta because
responsibilities are there; and therefore, time becomes a problem; therefore he
uses the word manana sīlāḥ; the word sīlāḥ means who generally spending time in
vēdānta; that sīlām means spending most of the time in vēdānta; and less time is
spent for any laukika-karmāṇi; and that is possible for him because he does not
have family duties; social duties; financial duties. Once you have a trust you are
finished; therefore, sannyāsis are also stuck with what; instead of gṛhasthāsrama
trust becomes a problem; therefore, I say modern sannyāsis are as good as

gṛhasthās only; the original sannyāsi, whenever they were hungry, bhāvati
bhikṣām dēhi; no financial transaction ; no establishment; once establishment and
financial transactions come ; sanyāsī is a gr̥ hasthā ; in ochre-robe. Any way
Śaṅkarācārya talks about traditional-sanyāsī. So manana sīlāḥ all the time
dedicated to vēdānta; sarvē all of them parāṁ-siddhiṁ is in the mūlam; the
greatest-goal; greatest puruṣārtha siddhiḥ means puruṣārtha; parā-siddhiḥ means
parama-puruṣārtha; and what is the parama-puruṣārtha; mōkṣākhyām; called
mōkṣa; itaḥ gatāḥ; here Lord Kr̥ ṣṇa refers to vidēha-mukti; even though jñānam
can give jīvan-mukti also; in this ślōka he is not referring to jīvan-mukti which is
understood; but explicitly he refers to vidēha-mukti; therefore, itaḥ; itaḥ means
hereafter; hereafter means what; asmāt dēha-bandhanāt ūrdhvaṁ, after dropping
the shackles called body. Bandanam means shackles, chain or the bondage; and
what is the bondage, dēhah ēva bandanam, karma dāraya; dēha ēva bandanam,
dēha-bandanam, urdhvam means after dropping the physical body; gatāḥ is in the
mūlam; is equal to prāptāḥ they attain mōkṣa, means vidēha-mukti and in our
technical language viśva becomes virāt; taijasa become Hiraṇyagarbha; prājña
becomes Īśvara and turīyam becomes ‘Brahman’; at all the four levels vyaṣṭi
merges into samaṣṭi called vidēha-mukti; in another language they are free from
punar-janma.
The anvaya is; [ahaṁ] paraṁ jñānanām-uttamam [ca] jñānāṁ bhūyaḥ

pravakṣyāmi yad jñātvā, yad must be dvitiya vibhakthi, sarvē munayaḥ idaḥ parāṁ
siddhiṁ gatāḥ. That word idaḥ indicates vidēha-mukti. Minus idaḥ it will refer to
jīvan-mukti. Idah means after death. Maraṇa-anantharam vidēha-mukti gatāḥ.
अस्र्ाश्च शसिे ः ऐकान्न्तकत्वं दियर्नत —
asyāśca siddhēḥ aikāntikatvaṁ darśayati

Asyāśca siddhēḥ; this benefit of jīvan-mukti and vidēha-mukti aikāntikatvaṁ

means definiteness it is not a possibility; it is not that after jñānam you may get
liberation; it is not; jñānam and liberation are inseparable. So aikantikatvam means
definiteness. Why do we say jñānam will give liberation definitely; suppose I have
got clear knowledge; and somebody asks me are you very sure that you will not
get punar-janma; how do you know; at least jīvan-mukti is something it is available
here and now. Therefore, we can prove because it is current; therefore with regard
to jīvan-mukti proof is there; what is the guarantee that vidēha-mukti will be there;
suppose a doubt is there. What will be the answer; in fact this doubt is there even
for some of the students; what is the guarantee that vidēha-mukti come and will
Bhagavān will give an SMS that he will not come again; or after death I will come to
know, or when a jñāni dies there is some other indication; what is the guarantee
for vidēha-mukti if it is asked; remember if vēdānta is very clear; these questions
should not rise at all; because, according to vēdānta I am the Ātma (you have to
start there}; there is no doubt about it. Vidēhaḥ means freedom from body; who
am I; (you have to underline this) if I have doubtlessly understood vēdānta, I am
Ātma. We are not talking about the sūkṣma-śarīraṁ travelling or non-travelling;
jñāni means the one who never looks upon himself as travelling sūkṣma-śarīraṁ
and he looks upon himself as the Ātma; Ātma is with body or without body, if
someone asks; remember Ātma is ever free from body, because Ātma being
sathyam and body being mithya; it is as good as not there in all three periods of
time; therefore, I am nitya-vidēha-mutkaḥ. And sūkṣma-śarīraṁ travelling and
non-travelling is not an issue at all for us, because mastani sarva bhūtāni na ca
mastani bhūtāni; therefore, worry about vidēha-mukti indicates that the student
has not really grasped vēdānta. In fact the litmus-test for the assimilation of
vēdānta is concern about vidēha-mukti should never be there. If you say I know I-
the-Ātma am free svāmiji (I have understood what you have taught) but I am
worried about my sūkṣma-śarīraṁ. If you are worried about any anātma, your
guru’s sūkṣma-śarīraṁ or your sūkṣma-śariram; (I am very sure that guru’s
sukṣma-śariram will not be reborn, I am worried about my sūkṣma-śariram!)

remember, ahaṁkāra-and-mamakāra-dropping is jñānam; where is the question

of my sūkṣma-śarīra; all these will be clear if the vēdāntic teachings are properly
assimilated, understood or grasped, the foolishness with regard to all these
concerns will be hastha-āmalakavat clear. Not vēdānta; foolishness about these
concerns must be clear.
Therefore, mōkṣa is definite. Once I-am-Ātma is clear no other concern is possible;

no concern about Ātma because Ātma is ever free from problem. No concern
about anātma, because anātmā hai hi nahi; anātmā being not there, I am worried
about rope-snake Svāmiji; no worry about the rope now, now worry only about
rope-snake; Anyway, let us come to our topic; aikantikatvam means definiteness of
the result of mōkṣa; if I understand the teaching and assimilated it. Darśayati
shown by Sri Kr̥ ṣṇā in the second ślōka.
Verse 14.02
इदं ज्ञानमुपाभश्रत्र् मम साधम्र्यमागताः ।

सगेऽनप नोपजार्न्ते प्रलर्े न व्यिन्न्त च ॥ गीता १४.०२ ॥
idaṁ jñānamupāśritya mama sādharmyamāgatāḥ |

sargē:'pi nōpajāyantē pralayē na vyathanti ca || Gītā 14.02 ||
I will tell you the gist of this verse. That the one who has gained this knowledge,
will look at himself only as Ātma or Brahman . In all his private thinking , the first
person singular for him is only Brahman or atman ; thinking as an individual is not
there; if he happens to be a gr̥ hasthā , playing a gr̥ hasthā role ; some thinking is
required with regard to the duties from the vyāvahārika-drṣṭi but thinking of duty
is kept for limited time only and not being obsessed with them. Thinking is
different and obsession is different. Śaṅkarācārya uses the expression viṣaya
anucinta; obsession in Vivēkacūdamani. “This is my son” is OK: but “my son” “my
son” saying you create headache for others also. All the time talking about my son,
my daughter, my family, my inlaws my outlaws; all the time thinking of that is the

problem. Jñāni-gr̥ hasthā will dwell on them for the required time. But all other
times, his first person singular is free from duṣṭa-catuṣṭayam. That is my anucinta;
my favourite word is duṣṭa-catuṣṭayam (do you remember) and it means
ahaṁkāra, mamakāra (powerful), rāga and dvēṣa; all these four are diluted and
therefore, he thinks about himself as Brahman only. Therefore, the conventional-
jīvan-mukti and conventional-vidēha-mukti which are sūkṣma-śarīra centered; that
is called adhyārōpa-jīvan-mukti; and adhyārōpa-vidēha-mukti; the popular jīvan-
mukti is sūkṣma-śarīraṁ-centered; popular vidēha-mukti is sūkṣma-śariram-
centered; both of them are not relevant to him; because he is no more sūkṣma-
śarīraṁ-centric. Then he is centered on the real-centre, mama
sādharmyamāgatāḥ; he thinks as God; that is why another expression I would like
to newly add; if at all he comes down to triangular-format; he enters triangular-
format as Īśvara not as jīva. (This looks good. I like this very much). Either I am in
binary-format (do not tell outside) jñāni is in binary-format; if at all he enters
triangular-format; he enters as Īśvara to bless others. Enters as Īśvara to bless
others; not to pray to God; but as Īśvara to bless others. He never enters as Jīva to
pray; he enters as Īśvara to bless. Looks good. I like this.!
Therefore, sargē:'pi nōpajāyantē pralayē na vyathanti ca; after this jñānam, even
creations may appear and disappear; as far as he is concerned, he is neither born;
therefore, no question of rebirth or re-death also. Another beautiful ślōka. We will
look into the bhāṣyam.
इदं ज्ञानं र्िोक्तमुपाभश्रत्र्, ज्ञानसाधनम् अनुष्ठार् इत्र्ेतत्, मम परमेश्वरस्र् साधम्र्ं मत्स्वरूपताम् आगताः प्राप्ताः इत्र्ियः । न
तु समानधमयता साधम्र्यम,् क्षेत्रज्ञेश्वरर्ोः भेदानभ्र्ुपगमात् गीतािास्त्रे ।
idaṁ jñānaṁ yathōktamupāśritya, jñānasādhanā anuṣṭhāya ityētat, mama

paramēśvarasya sādharmyaṁ matsvarūpatām āgatāḥ prāptāḥ ityarthaḥ; na tu
samānadharmatā sādharmyam, kṣētrajñēśvarayōḥ bhēdānabhyupagamāt
gītāśāstrē |
A small correction in the Ghorakpur edition; bhēdānabhyupagamāt should be

long; pañcami; hetuarthe pañcami; so idaṁ jñānaṁ upāśritya; upāśritya means by

resorting to; what; idaṁ jñānaṁ, this knowledge; what knowledge, yathōktam,
which has been talked about in the thirteenth chapter which has been mentioned
in the previous ślōka; pūrva slōkōtam idaṁ jñānam upasritya, resorting to this
knowledge and what do you mean by resorting to the knowledge; is it physically
holding on to this knowledge; because knowledge is not a material-substance; you
can resort to a walking stick which means what; you hold on to walking stick; what
do you mean by resorting to, Śaṅkarācārya says resorting to means following the
sādhanas for gaining this knowledge; jñāna-sādhanām anuṣṭhāya; śravaṇa
manana-nidhidhyāsanam-anuṣṭāya; and maintaining sādhana-catuṣṭaya-sampatti;
that is always to be kept in mind; if śravaṇaṁ and mananam nidhidhyāsanam we
focus on, and sādhana-catuṣṭaya-sampatti goes out of focus; what will happen;
svāmiji, I have knowledge, but I have worry also; knowledge and worry coexist if
sādhana-catuṣṭaya-sampatti has gone out of focus; whenever jñānam and worry
coexist, we have to focus on that; there also the third one; is śama, mind control;
thought-discipline, we don’t have because worry is an involuntary-thought
continues in the mind without my permission; that means I don’t have mental-
control; samaṁ is out. Brahma sūtra is learnt; but śama is in trouble; dama is in
trouble; therefore, focus on śamādi ṣatka sampattiḥ; that is why, aṣṭanga yōga and
all the post-Śaṅkarācārya advaita-ācāryas always brought in aṣṭanga-yōga.
Śaṅkarācārya does not mention that, that much; but all the post Śaṅkarācārya
ācārya they always emphasize aṣṭanga-yōga because yōgaḥ citta vr̥ tti nirōdha ḥ;
involuntary-thoughts should not affect you; involuntary-thought I should be able
to dismiss at any time; you cannot avoid involuntary-thought because mind will
always develop involuntary-thought; involuntary-thought cannot be avoided; but
can I eliminate any involuntary-thought at will; like worry, fear, guilt, anxiety,
depression these are all involuntary-thoughts. If I cannot eliminate at will I have
trouble with sādhana-catuṣṭaya-saṁpatti; therefore, all the acāryas say practice
samādhi abhyāsaḥ; dharana, dhyāna, samādhi this practice is TDS; (New year
Lecture) TDS is very important; what is TDS Thought displacement Skill (not tax
deduction at source); vēdānta is TDS; thought displacement skill; when you say:

Worry, you go, it should go. Fear you go if you say, fear should go; That is called
Thought Displacement Skill. And I have called it TDS because it is a tedious
process; and how to do; dhāraṇa-dhyāna-samādhi; Ātma samstham mana kṛtva na
kiñcit api cintayē; aṣṭanga-yōga becomes important.

440 Verses 14.02 and 14.03
Page 361 verse 2 bhāṣyam
इदं ज्ञानं र्िोक्तमुपाभश्रत्र्, ज्ञानसाधनम् अनुष्ठार् इत्र्ेतत्, मम परमेश्वरस्र् साधम्र्ं मत्स्वरूपताम् आगताः प्राप्ताः इत्र्ियः । न
तु समानधमयता साधम्र्यम,् क्षेत्रज्ञेश्वरर्ोः भेदानभ्र्ुपगमात् गीतािास्त्रे ।
idaṁ jñānaṁ yathōktamupāśritya, jñānasādhanā anuṣṭhāya ityētat, mama

paramēśvarasya sādharmyaṁ matsvarūpatām āgatāḥ prāptāḥ ityarthaḥ; na tu
samānadharmatā sādharmyam, kṣētrajñēśvarayōḥ bhēdānabhyupagamāt
gītāśāstrē |
In the first two verses of the fourteenth-chapter Bhagavān introduces the advaita-
Ātma-jñānam; and glorifies this knowledge by talking about the benefit of
knowledge, as mōkṣa or liberation. And in the second verse the phalaṁ is given;
idaṁ jñānam upasritya; we saw in the last class; by resorting to this knowledge,
jñānam upasritya, resorting to knowledge is following the jñāna-sādhanāni;
resorting to the knowledge means implementation of jñāna-sādhanam; it means
amānitvādi supporting sādhanam as well as śravaṇa-mananādi direct sādhanam;
supporting and direct both are important; amānitvādi is supportive and śravaṇa-
mananam is direct; by following both the type of sādhanam mama sādharmyaṁ
āgatāḥ is in the mūlam; sādharmyaṁ Śaṅkarācārya translates as matsvarupataṁ,
they attain my own nature which means they attain oneness with Me.
Sādharmyaṁ is equal to matsvarupatam; āgatāḥ is in the mūlam; is equal to
prāptāḥ, they have attained; iti arthaḥ; this is the meaning. And Śaṅkarācārya
points out that he is not taking the direct-meaning of the word sādharmyaṁ;
according to Sānskrīt grammar sādharmyaṁ does not mean aikyam or oneness.
Sādharmyaṁ should be translated as similarity only. Therefore, this ślōka says that

bhaktās will become similar to God; and all viśiṣṭādvaitins will be very happy; that
means they will only become similar to God; they will not become God themselves.
And Śaṅkarācārya says even though that is the literal meaning, dictionary
meaning; contextually you should not translate the sādharmyaṁ as similiarity; but
we have to translate it as oneness or aikyam. Therefore, svarūpataḥ is the
translation here. Therefore, he says na tu samānadharmatāṁ sādharmyaṁ; in this

context sādharmyaṁ must not be translated as similarity. OK what is wrong if the
translation is similarity; he says if the meaning is taken as similarity, it means
jīvātma and Paramātma continues to be different; he is similar to twin children;
one is similar to the other; but one is not the other. Similarity retains to duality.
This is the message. Similarity retains duality; therefore, if sādharmyaṁ as
translated to similarity; it will indirectly means jīvātma-Paramātma bhēda is
accepted. And Śaṅkarācārya says bhēda should not be accepted and therefore,
similarity should not be accepted; So sādharmyasya bhēdabhāvāt na
abhyupagantavyam. OK, why cannot we accept bhēda-bhāva difference; he says
kṣētrajña-īśvarayōḥ bhēda-anabhyupagamāt, because Lord Kr̥ ṣṇa does not want
to accept difference between jīvātma and Paramātma, where, in the Gītā-śāstra, in
the entire Gīta, jīvātma Paramātma bhēda is not intended at all. How do you know?
How do you know Kr̥ ṣṇā does not want to accept bhēda-bhāva; you have to
remember the second verse of the thirteenth chapter. You should not forget that.
What is the most important verse of Bhagavad Gīta itself; important verse of the
13th Chapter; which verse is titled mahā-vākya-ślōka for which Śaṅkarācārya wrote
an elaborate commentary; for which we took 19 classes and what is that ślōka;
kṣētrajñaṁ cāpi māṁ viddhi sarvakṣētrēṣu Bhārata. Kr̥ ṣṇā did not say
kṣētrajña is similar to me , but Kr̥ ṣṇā said that kṣētrajña is Me, myself. Therefore,
never say similar to God but say he is Paramātma. Not only that, Bhagavad Gīta is
supposed to reflect the upaniṣats. Remember Bhagavad Gīta does not have an
independent existence of its own; the very validity of Gīta is borrowed validity;
borrowed from where, the upaniṣats. Bhagavad Gīta is smṛti-pramāṇam and

upaniṣats are śruti-pramāṇam; smṛti-pramāṇam does not have its direct-validity

and its validity is borrowed from the upaniṣats and all the upaniṣats uniformly
declare Tat Tvam asi; Therefore, similarity word should never used. But Lord Kr̥ ṣṇa
uses it, what to do? Kr̥ ṣṇā does lot of mischief . Therefore, even though Lord Kr̥ ṣṇa
uses the word , we have to translate it otherwise Lord Kr̥ ṣṇa will become
apramāṇah. So gītā-śāstrē.
फलवादश्च अर्ं स्तुत्र्ियम् उचर्ते । सगेऽनप सृनष्टकालेऽनप न उपजार्न्ते । न उत्पद्यन्ते । प्रलर्े ब्रह्मणोऽनप नवनािकाले न
व्यिन्न्त च व्यिां न आपद्यन्ते, न चर्वन्न्त इत्र्ियः ॥ २ ॥
phalavādaśca ayaṁ stutyartham ucyatē | sargē:'pi sr̥ ṣṭikālē:'pi na upajāyantē | na

utpadyantē | pralayē brahmaṇō:'pi vināśakālē na vyathanti ca vyathāṁ na
āpadyantē, na cyavanti ityarthaḥ
And ayaṁ ca phalavādaḥ, ayaṁ means this statement; what is the statement:
mama sādharmyamāgatāḥ, that statement is phalavādaḥ; phalavādaḥ means the
statement of the result; result of what; knowledge, jñānasya-phalavādaḥ ca ayaṁ;
and why should you talk about the result now itself; because the very teaching has
not started; before the marriage why do you talk about the children, so similarly
here there is no teaching itself, why are you talking about the phalaṁ now itself.
Śaṅkarācārya says stutyartham, once the benefit is talked, about the glory of the
knowledge will become clear and once the knowledge is understood as glorious
the students will pay, hopefully, more attention; therefore, the carrot must always
be hanging in front and so that cow will keep on moving; students are not the cow;
that is the example given; the cow will move ahead when the carrot dangles in
front; similarly the upaniṣat uses the carrot-logic. Carrot and stick; these are the
two things; which is called carrot-logic. And what is the stick-logic; stick-logic is
that if you do not get the knowledge, mṛyōr sa mṛtyuṁ āpnōti; this is called stick-
logic. You will get mōkṣa is the carrot-logic. This is an English idiom; carrot-stick.
Therefore, stutyarthaṁ ucyatē; for the glorification of the knowledge; and not only
they will become one with Īśvara; consequently they will get the following benefit
also; what is that; sargē:'pi, in the next creation sargē api is in the mūlam is equal

to sr̥ ṣṭikālē:'pi which means in the next creation ; na upajāyantē, jñāni will not have
punar-janma in the next sr̥ ṣṭi; by which it means ajñānis will have punar-janma not
the jñāni. So upajāyantē is in the mūlam is equal to na utpadyantē; and not only no
punar-janma; which means no punar-maraṇam also; therefore he says: pralayē, at
the time of pralayaṁ; and what is the definition of pralayaṁ; brahmaṇaḥ vināśa
kālē api even when Brahmaji dies; here the word brāhmaṇaḥ, very careful, not
satyam-jñānam-anantham; here it means caturmukha Brahmanaḥ;
Hiraṇyagarbasya iti arthaḥ; so even when Hiraṇyagarbha dies, that is the definition
of praḷaya; praḷaya is equal to Hiraṇyagarbasya vināśa-kālē api, na vyatantē is in
the mūlam is equal to vyathāṁ na āpadyantē, they won’t come to distress; who,
jñānis would not come to distress. What do you mean by that; na cyavanti
ityarthaḥ they will would not fall; and what do you mean by fall; na naśyanti iti
arthaḥ; they would not die. Na mṛyantē, you can translate. Neither will they be
born later, nor will they be dead later; in short janma-maraṇa-rahitaḥ bhavanti;
they will transcend the janma-maraṇa-cakram, iti arthaḥ.
The anvaya is: Idaṁ jñānam upāśritya [munayaḥ] mama sādharmyamāgatāḥ. [Tē]
sargē:'pi na upajāyantē; praḷayē na vyathanti ca.
क्षेत्रक्षेत्रज्ञसंर्ोगः ईदृिः भूतकारणम् इत्र्ाह —
kṣētrakṣētrajñasaṁyōgaḥ īdr̥śaḥ bhūtakāraṇam ityāha —
As I said in the last class, it is a unique approach in the fourteenth-chapter kṣētra-

kṣētrajña-saṁyōgaḥ or caitanya-jaḍa-saṁyōgaḥ we talk both at macro-level as
also micro-level; at macro-level saṁyōga is responsible for Īśvara’s arrival. And at
the vyaṣṭi--level kṣētra-kṣētrajña-saṁyōga is responsible for jīva arrival. Īśvara also
arrives by saṁyōga and jīva also arrives by saṁyōgaḥ. One is macro-saṁyōga and
the other is; saṁyōga means mixing up; another is micro-saṁyōgaḥ. And even
though both of them are saṁyōgaḥ, macro-saṁyōgaḥ is vikṣēpa-śakti-pradhānaḥ;

and becomes sāmānya-kāraṇam; Īśvara is vikṣēpa-śakti-pradhānaḥ and Īśvara

does not have āvaraṇa-śakti; Īśvaraḥ vikṣēpa-śakti-pradhānaḥ is macro-saṁyōgaḥ;
becomes sāmānya-kāraṇam; becomes karma-phala-dhāda. At macro-level karma-
phala-dhāda. The same saṁyōgaḥ at the micro level becomes āvaraṇa-śakti-
pradhāna-saṁyōga and becomes viśēṣa-kāraṇam; and he becomes karma-phala
bhōktā. So vikṣēpa-śakti-pradhāna is sāmanya-kāraṇam; āvaraṇa-śakti-pradhāna
becomes viśēṣa-kāraṇam and he becomes karma phala bhōktā. Īśvara is karma
phala dhāda; and manuṣya or jīva is karma-phala-bhōktā.
Samaṣṭi-saṁyōgaḥ, vikṣēpa-śakti-pradhāna, sāmānya-kāraṇam, karma-phala-

dhāda; vyaṣṭi-saṁyōgaḥ, āvaraṇa-śakti-pradhānaḥ, viśēṣa-kāraṇam and karma-
phala-bhōktā. That means what, the whole transaction is happening because of
vyaṣṭi-saṁyōga and samaṣṭi-saṁyōgaḥ. If saṁyōga is dismantled, neither Īśvara
nor jīva, neither sāmānya-kāraṇam nor viśēṣa-kāraṇam neither karma-phala-
dhāda nor karma-phala-bhōktā; what is there;

न मुमुक्षुनय वै मुक्त इत्र्ेिा परमाियता ॥ 2.३२॥

na mumukṣurna vai mukta ityēṣā paramārthatā || Māṇḍūkya Karika 2.32||
The meaning of this ślōka is; there is neither dissolution; nor birth, nether anyone
in bondage; nor any aspirant for wisdom, neither any aspirant for wisdom; neither
can there be anyone who hankers after liberation; nor any liberated as such; this
alone is the Supreme Truth.
The glory of fourteenth-chapter is that the chapter talks about both the saṁyōgas.
Very rarely you get this. All this I have not said in my mūlam class. So both
saṁyōga at macro and micro with four-differences. Make a chart and keep it.

Macro Micro
Vikṣēpa śakti pradhāna Āvarana-śakti-pradhāna
Sāmanya-kāraṇam Viśēṣa-karanam
Karma-phala-dhāda Karma-phala-bhōkta
Micro-saṁyōgas are many-saṁyōgas, because we have

Only one saṁyōga, why, Īśvara is one
many jīvas.
That is the fourth difference. Macro-saṁyōga is one micro-samyōgās are many. It

can go on; we can do homework and one can write a research paper.
kṣētrakṣētrajña-saṁyōga- īdr̥ śaḥ which refers to macro-saṁyōgaḥ; bhūta-

kāraṇam means sāmānya-kāraṇam iti āha is being said here.
Verse No.14.03
मम र्ोननमयहद्ब्रह्म तत्स्मन्गभं दधाम्र्हम् ।

सम्भवः सवयभूतानां ततो भवनत भारत ॥ गीता १४.०३ ॥
mama yōnirmahadbrahma tasmingarbhaṁ dadhāmyaham |

sambhavaḥ sarvabhūtānāṁ tatō bhavati Bhārata || Gītā 14.03 ||
In this ślōka Lord Kr̥ ṣṇa talkes himself as Brahman the cētanā-tattvam and he take
that is the universal-father as pitā; and He takes māyā as the acētana-tattvam and
symbolises as the universal-mother; even though normally mothers are not
acētanam but here symbolically acētana-māyā is taken is mother-principle,
cētanam-Brahma is taken as father -principle; Kr̥ ṣṇā says as father-principle, I
enliven Māya, acētana-māya becomes acētana-māthā. See it looks nice; acētana-
māthā, enlivened acētana-māyā becomes acētana-mātha. Sri Mātha Sri Mahārājñi;
vasantha navarātri; first name of Dēvi is Sri Māthā. How can acētana-māyā become
sacētana-māthā. Lord Kr̥ ṣṇa says, I-Brahman bless māyā with caitanyaṁ, and He
becomes the Mother and through her the whole creation comes. This is the gist of
the ślōka and we will read the bhāṣyaṁ.

मम स्वभूता मदीर्ा मार्ा नत्रगुणात्त्मका प्रकृनतः र्ोननः सवयभूतानां कारणम् । सवयकार्ेभ्र्ो महत्त्वात् भरणाचच स्वनवकाराणां
महत् ब्रह्म इनत र्ोननरेव नवशिरर्ते ।
mama svabhūtā madīyā māyā triguṇātmikā prakr̥tiḥ yōniḥ sarvabhūtānāṁ kāraṇam

sarvakāryēbhyō mahattvāt bharaṇācca svavikārāṇāṁ mahat brahma iti yōnirēva
viśiṣyatē
Mama is in the mūlam and is equal to svabhūtā; svam means possession; what is
possession; māya is the non-separable possession or power of Brahman. So to
indicate that it is non-separable, he uses the word svabhūtā. There are certain
possessions like book, pen etc.; they are possessions, but are separable. There are
certain other possessions like various faculties, skills etc., for example my
speaking-power is my possession, but the speaking-power does not exist separate
from me. To indicate the non-separable power, Śaṅkarācārya calls it as svabhūtā;
So my non-separable-possession, and what is that possession, yōniḥ; in fact you
can rearrange the order; mama is equal to madīyā; madīyā is equal to svabhūtā;
and thereafter that you should read the word yōniḥ; yōniḥ is equal to māyā}.
Literally the word yōniḥ means a womb; and in this context refers to māyā-śakti;
what type of māyā; triguṇātmika; which has got sattva rajas and tamas; and which
is otherwise called prakr̥ ti ; prakr̥ ti is the meaning of yōni ḥ; and prakr̥ ti means
material-cause, pariṇāmi-upādāna-kāraṇam is called prakr̥ tiḥ. It is a technical word
pariṇāmi-upādāna-kāraṇam, changing-material-cause is called prakr̥ ti ḥ. Brahman
is also material cause; Brahman is said to be vivartha-upādāna-kāraṇam non-
changing, material-cause. And why are both called material-causes; māyā is called
changing-material-cause because māyā contributes changing-nāma-rūpa to the
universe. Māyā is called changing-material-cause because māyā contributes
changing-nāma-rūpa to the universe. Brahman is called non-changing material-
cause because Brahman contributes non-changing-existence to the universe. And
therefore, both of them are material-causes; one is pariṇāmi and another is
vivarthaṁ. Here the word prakr̥ ti refers to pari ṇāmi-upādāna-kāraṇam; of what;

sarva-bhūtānāṁ; prakr̥ tiḥ; sarva-bhūtānāṁ prakr̥ tiḥ, that is how it has to be

connected.
And then Lord Kr̥ ṣṇa explains yōniḥ-māya by two important words; one word is
mahat and another word is Brahman. And here we must be extremely careful;
here the word Brahma is used as an adjective. The word Brahma does not refer to
sathyam-jñānam-anantham; the word Brahma is an adjective to māyā; two
adjectives; mahat is one adjective; Brahma is another adjective.
And He explains the first-adjective mahat refers to mahat; mahat means superior.
The second-adjective Brahma means supporter. So superior-supporter māyā.
Mahat-Brahma means superior-supporter-māyā. And that Śaṅkarācārya explains;
here also Sānskrīt students must alertly read; sarvakāryēbhyō mahattvāt; mahat iti
viśiṣyāte; since māyā is superior to all the products of the creation, māyā is
glorified as mahat. Mahat means superior-grade. So Sānskrīt students should be
alert, sarvabhūtānāṁ should be connected to prakr̥ ti ḥ; sarvabhūtānāṁ prakr̥ ti
bhāvati; in fact after putting sarvabhūtānāṁ prakr̥ ti bhāvati, you can insert a full-
stop. Sarvakāryēbhyō mahattvāt iti viśiṣyatē; being superior to all the products
māyā is qualified as mahat, the-superior-one. Then next sentence, svavikārāṇāṁ
mahat brahma iti viśiṣyatē; svavikārāṇāṁ karaṇāt; brahma iti viśiṣyatē. [Sānskrīt
students lot of work, svavikārāṇāṁ karaṇāt Brahma iti viśiṣyatē; māya is qualified
as Brahman; because it supports; baraṇaṁ means supporter, derived from the
root bṛ, bibarti iti baraṇaṁ. From that only one container in our kitchen is called
bharaṇi. You keep the pickles generally in bharaṇi. Why it is called bharaṇi;
bharaṇāt, hold; support, iti bharaṇiḥ. So māyā is called bharaṇi or Brahman
because as the cause kāraṇam is the support all the nāma-rūpa or prapañca. So
svavikārāṇāṁ bharaṇāt iti. Śaṅkarācārya says both the words mahat and Brahma
should be treated as an adjective to the noun. If these two words are adjective,
what is the noun; yōniḥ is the noun; therefore he says, yōniḥ ēva viśiṣyāte is
qualified. So what is the final translation? Māyā, which is the superior supporter of
the creation; is non-separable wife or power of Me. Māyā which is the superior-

supporter of the whole creation, is like a wife; non-separable power of Me, Śivaḥ
śaktyā uktaḥ yati bhāvati śākta prabhavitum, na cet dēvam dēvō na khalu kuśalaḥ
spanditum api. Ok, iti viśiṣyāte.
तत्स्मन् महनत ब्रह्मभण र्ोनौ गभं नहरडर्गभयस्र् जन्मनः बीजं सवयभूतजन्मकारणं बीजं दधाचम ननभक्षपाचम
क्षेत्रक्षेत्रज्ञप्रकृनतद्वर्िशक्तमान् ईश्वरः अहम्, अनवद्याकामकमोपाचधस्वरूपानुनवधानर्नं क्षेत्रज्ञं क्षेत्रेण संर्ोजर्ाचम इत्र्ियः ।
tasmin mahati brahmaṇi yōnau garbhaṁ hiraṇyagarbhasya janmanaḥ bījaṁ

sarvabhūtajanmakāraṇaṁ bījaṁ dadhāmi nikṣipāmi kṣētra kṣētrajña prakr̥ti
dvayaśaktimān īśvaraḥ ahaṁ, avidyā kāma karmō pādhisvarūpānu vidhāyinaṁ
kṣētrajñaṁ kṣētrēṇa saṁyōjayāmi ityarthaḥ
Now Śaṅkarācārya goes to the second quarter of the ślōka; so māyā is like the
universal-mother; and I am the universal-father just as normally in the world
father the male at the time of conception transfers the fetus, into the womb of the
mother. Similarly, I-the-universal-father make the māya pregnant, by transferring
the first baby; you know what is the first baby in the universe, the eldest child of
God the eldest-child is pratamajaḥ; and who is the pratamajaḥ; upaniṣat student
must remember, pratamajaḥ means Hiraṇyagarbaḥ. Therefore, I impregnate
māya; with the baby called Hiraṇyagarbaḥ and Hiraṇyagarbaḥ is the first child and
after Hiraṇyagarbha, Brahmāji is created. What does Īśvara do; he delegates the
later-creations in the hands of Hiraṇyagarbha; very smart. First he creates Brahma,
thereafter Bhagavān gives all powers to Brahma and says rest of the universe you
have to create; c/o Muṇḍakōpaniṣat,
ॐ ब्रह्मा दे वानां प्रिमः सम्बभूव नवश्वस्र् कताय भुवनस्र् गोप्ता । स ब्रह्मनवद्यां सवयनवद्याप्रनतष्ठामिवायर्
ज्र्ेष्ठपुत्रार् प्राह ॥ १॥
ōm̐ brahmā dēvānāṁ prathamaḥ sambabhūva viśvasya kartā bhuvanasya gōptā |

sa brahmavidyāṁ sarvavidyāpratiṣṭhāmatharvāya jyēṣṭhaputrāya prāha || 1||
First brahmā was created and what did brahmā do; viśvasya kartā bhuvanasya
gōptā the universe is not created directly by Bhagavān; universe is created by
whom; Brahmā; and that Brahmā is created by Īśvara. Therefore, Hiraṇyagarbha is

the first bījaṁ. Therefore he says: tasmin mahati brahmaṇi; so here Śaṅkarācārya
uses all the three words: mahati and brahmaṇi are adjectives; very careful, sanskrit
students, mahati means superior; brahmaṇi means supporter and what is the
superior-supporter; it is yōnau; yōniḥ means māyā; so in the superior-supporter
māyā; the universal-mother; ahaṁ the universal-father, that is caitanyaṁ-Brahma;
garbhaṁ nikṣipāmi; I do the garbha-ādhānam ritual; conception-ceremony I
conduct; I impregnate māyā; and what is the meaning of garbhaṁ in this context;
very careful hiraṇyagarbhasya bījaṁ which is the seed for the birth of
Hiraṇyagarbha. So I place the seed of Hiraṇyagarbha in the māyā; and who is
Hiraṇyagarbha; sarva-bhūta janma kāraṇam that Hiraṇyagarbha alone create the
virāt; thereafter all the Prajāpatis; thereafter Manu etc.; all of them are created by
Brahma; sarvabhūtajanmakāraṇaṁ bījaṁ, Hiraṇyagarbasya bījam ahaṁ dadhāmi
nikṣipāmi. OK, what do you mean by Bhagavān placing the seed in māyā? What do
you mean by Bhagavān placing the seed in Māyā; You cannot take Bhagavān
places the seed because the seed is already present in māya in potential-
condition; because everything has to be involved in Māyā in potential-form;
therefore seed is also already there; therefore why should Bhagavān place the
seed; then can you say Bhagavān places cidābhāsaḥ in Māya; that also you cannot
say because yatra yatra māya, there the cidābhāsaḥ will be always there; because
reflecting-medium carries the reflection all the time. Therefore, Bhagavān need
not place the seed; Bhagavān need not place the cidābhāsaḥ also; then what
exactly is meant by placing the seed? Śaṅkarācārya does not clearly say anything.
Hiraṇyagarabasya bījaṁ nikṣipāmi he said. But Madhusūdana Sarasvatī alone
gives a brilliant commentary here; bīja-nikṣēpaḥ means saṅkalpa-vr̥ ttih; sō
kāmayata bahusyam praja yēyēti, tatapō tapyata , tatapa tatvat ; just before the
creation by the blessing of Brahman ; in the māyā, a vr̥ tti, a thought takes place. In
our case, thought takes place in our mind; before we create something. Before
creation, a thought has to take place; and the jīvā’s thought takes place in the
mind; Īśvara’s mind is māyā; therefore, Īśvara’s thought takes place in the māyā; it
is called māyā- saṅkalpa-vr̥ ttih. And the formation of saṅkalpa vr̥ tti which is

determined by what; when does Bhagavān have the saṅkalpa; so praḷaya-kāla runs
for millions of yūgas; and what time Īśvara-saṅkalpa takes place; when the sañcita-
karmās are ready for fructification; at that time Bhagavān does the garba-nikṣēpa
in the form of saṅkalpa-vr̥ tti. Therefore, Madhusūdana Sarasvati says saṅkalpa-
vr̥ tti-viṣayatvam ēva garbha nikṣēpaḥ. Saṅgalpaḥ-vṛtti-viṣayatvam ēva garbha-
nikṣēpaḥ; activation through saṅkalpa is impregnation; and once the saṅkalpaḥ
comes, what happens; Once the Īśvara saṅkalpaḥ comes what happens? All very
very brilliant concepts. He says māya at the time of praḷayam does not exist in the
form of sūkṣma-śarīraṁ; and therefore, sūkṣma-śarīrams and stūla-śarīrams are
not there; only kāraṇa- śarīraṁs are there in the māya; and jīvās also cannot be
differentiated because all the jīvās can be differentiated only when sūkṣma-
śarīraṁ and stūla-śarīraṁ comes; during praḷayam stūla-śarīrams are not there;
sūkṣma-śarīrams are not there; jīvās are also not there in differentiated-form; but
they are all there in ha form; undifferentiated-form; the moment Īśvara-saṅkalpa
takes place, māya gets ready; it becomes ready for the generation of what;
millions, why millions? Infinite stūla-śarīrams and Infinite sūkṣma-śarīrams get
ready. And all the jīvās also get ready, like in the running race, when the umpire
says On Your March, all the runners, they have not started running; all of them are
on their march, if you have seen the Olympics, they all are ready with all attention
and the moment the shot comes they have to start; the starting advantage is very
big advantage; because in the international hundred meter dash, difference
between gold and silver is.03 seconds;.03 seconds, that means the starting is very
important; just before they start they are all ready; similarly the moment Īśvara-
saṅkalpa takes place, infinite jīvās, infinite sūkṣma-śarīrams and infinite stūla-
śarīrams; are ready for formation. That is called garbha-ādhānaṁ; they are not
formed but they are ready for formation. Ya sarvajña sarvavit yasya jñānamayaṁ
tapaḥ, tasmāt ētat brahma nāma rūpam annaṁ ca abhijāyatē; tapasa ṣiyatē
Brahma, tatō annaṁ abhijāyatē; that readiness for creation Muṇḍakōpaniṣat calls
it as anna-avastha. Between praḷaya-avastha and sr̥ ṣṭi-avastha, there is an

intermediary-stage; that is called anna-avastha; that anna-avastha happens

because of Īśvara-saṅkalpa, and that Īśvara-saṅkalpa is called grabha-ādhanam.
Therefore, Śaṅkarācārya comments kṣētra kṣētrajña prakr̥ ti dvayaśaktimān ; in Me

the Īśvara, and in the māya; infinite-jīvās and infinite-sūkṣma-stūla-śarīrams are
there in potential form. That is what he says here. kṣētra-kṣētrajña; here the word
kṣētraṁ means infinite-stūla-sūkṣma-śarīrams; and kṣētrajñaḥ means infinite-jīvās,
at the micro-level; so the infinite-jīvās and infinite-stūla-sūkṣma-śarīrams are there
in Me; therefore, prakr̥ ti-dvaya śaktimān ahaṁ. I am the possessor of all the jīvās
and all the śarīrams; what is the location, in my māya. If you want an example,
before I go to sleep, in my mind-māya, infinite-jīvās of the dream {in dream how
many jīvās are going to come; infinite-jīvās of the dream, and infinite-śarīrams of
the dream, both of them are existing where; in the mind of the waker. And the
moment my head touches the pillow, all the dream-jīvās and all the dream-
śarīrams gets united and transactions start. That is said here; kṣētra-kṣētrajña
prakr̥ ti-dvaya śaktimān Īśvaraḥ ahaṁ.
And next question is: how does Bhagavān decide which jīva must be connected to
which stūla-sūkṣma-śarīraṁ; you should not mistakingly place/connect it; infinite
jīvās are there; infinite-stūla-sūkṣma-śarīrams are there; each one must be
appropriately; there should not be cross-connection; here people wear the wrong
cappals and sometimes they report to me; so cross-connections happen for jīvā;
but Īśvara can never never commit that mistake; and Īśvara unites based on what;
Śaṅkarācārya says avidyā-kāma-karma-upādi-svarūpa-anuvidhāyinaṁ-kṣētrajñam;
kṣētrajña who is connected to the appropriate upādhi. And here upādhi means
stūla-sūkṣma-śarīraṁ. And which is determined by avidyā-kāma. That is why I said
at micro-level it is āvaraṇa-śakti-pradhānaḥ. So avidyā-kāma-karma-upādi-
svarūpa-anuvidhāyinaṁ; anuvidhāyinaṁ [in keeping with] with the avidyā-kāma.
each kṣētrajña [micro] receives a relevant stūla-sūkṣma-śarīraṁ also. So here
kṣētrajña refers to jīva, micro; jīva; ksētrēṇa, with the appropriate kṣētraṁ; here
kṣētraṁ means infinite-stūla-sūkṣma-śarīraṁ. Saṁyōjayāmi, I connect. And each

jīva has have one stūla-śarīraṁ; each jīva must have one appropriate-stūla-śarīraṁ
and one appropriate-sūkṣma-śarīraṁ; so doing that job in plan, not actually is
done, it is only garbhā-ādhānam. actual event has not taken place; preparedness
for that is called garbhā-ādhānam. And who does that? I only do that. What type of
I; vikṣēpa-śakti-pradhāna-I; I don’t have āvarana-śakti; therefore, I remain sarvajña
Īśvaraḥ. āvaraṇa-śakti-abhāvāt ahaṁ sarvajñaḥ iti arthaḥ. This is the message
conveyed here. Details in the next class.

441 Verses 14.03 to 14.05
Verse 14.03 Cont’d
तत्स्मन् महनत ब्रह्मभण र्ोनौ गभं नहरडर्गभयस्र् जन्मनः बीजं सवयभूतजन्मकारणं बीजं दधाचम ननभक्षपाचम
क्षेत्रक्षेत्रज्ञप्रकृनतद्वर्िशक्तमान् ईश्वरः अहम्, अनवद्याकामकमोपाचधस्वरूपानुनवधानर्नं क्षेत्रज्ञं क्षेत्रेण संर्ोजर्ाचम इत्र्ियः ।
tasmin mahati brahmaṇi yōnau garbhaṁ hiraṇyagarbhasya janmanaḥ bījaṁ

sarvabhūtajanmakāraṇaṁ bījaṁ dadhāmi nikṣipāmi kṣētra kṣētrajña prakr̥ti
dvayaśaktimān īśvaraḥ ahaṁ, avidyā kāma karmō pādhisvarūpānu vidhāyinaṁ
kṣētrajñaṁ kṣētrēṇa saṁyōjayāmi ityarthaḥ
Śaṅkarācārya pointed out that the entire 14th chapter of the Gīta is an explanation
of two verses occurring in the 13th chapter; and those two verses are verses 21 and
26. First he explains the 26th verse of the 13th chapter, which is śr̥ ṣṭi.
र्ावत्सचजार्ते नकच्चचत्सत्त्वं स्िावरजङ् गमम् ।

क्षेत्रक्षेत्रज्ञसंर्ोगािनद्वद्धि भरतियभ ॥ १३-२७॥
yāvatsañjāyatē kiñcitsattvaṁ sthāvarajaṅgamam |

kṣētrakṣētrajñasaṁyōgāttadviddhi bharatarṣabha || 13-27||
This verse refers to śr̥ ṣṭi. Śr̥ ṣṭi is explained in the first four verses of 14th chapter.
Then from the fifth verse onwards we get an explanation for another verse of the
13th chapter, and what is that:

कारणं गुणसङ् गोऽस्र् सदसद्योननजन्मसु ॥ १३-२१॥
kāraṇaṁ guṇasaṅgō:'sya sadasadyōnijanmasu || 13-21||
This verse is elaborated from the fifth verse of the 14th chapter. So the first four
verses which we are seeing now is the explanation of verse 26; this is sr̥ ṣṭi which

we are seeing now. And here in the 3rd verse whose commentary we are seeing
Lord Kr̥ ṣṇā said
मम र्ोननमयहद् ब्रह्म तत्स्मन्गभं दधाम्र्हम् ।

सम्भवः सवयभूतानां ततो भवनत भारत ॥ १४-३॥
mama yōnirmahad brahma tasmingarbhaṁ dadhāmyaham |

sambhavaḥ sarvabhūtānāṁ tatō bhavati Bhārata || 14-3||
The moment we talk of sr̥ ṣṭi come, we should come to the triangular -format. Śr̥ ṣṭi
means triangular-format. That means what: Īśvara the anādi-Īśvara was existing;
why he was existing? Because was he existing; being anādiḥ; Īśvara Brahman plus
Māyā. And in that Brahman plus māya, Īśvara anādi-jīvās are also existing, because
in vēdānta jīvās are anādī. And what is the definition of jīva. Consciousness plus
kāraṇā-śariram, which is anādī; Never forget tattva-bōdha; in summer vacation
tattva-bōdha, jīva has been defined as beginningless-consciousness plus
beginningless-kāraṇā-śariram. This mixture is anādiḥ-jīvaḥ and how many kāraṇā-
śarirams are there; infinite kāraṇā-śarirams are there; therefore infinite jīvās are
there; all of them are dormant in Māyā. So in Īśvara has got Māyā is there; in Māyā,
infinite-beginningless-jīvās with infinite-kāraṇā-śarirams, with infinite-sañcita-
karmas; they are all sleeping. That sleeping avasthā alone is called praḷaya-
avasthā. And all the sañcita-karmās are not ready for fructification therefore,
praḷaya-avastha continues and when the time for sr̥ ṣṭi comes, it means the sañcita-
karmās are getting ready; not the total sañcita-karmās but a portions of sañcita-
karmās which are in all the kāraṇa-śarīrams of all the jīvās; the sañcita-karmās will
get ready for fructification. When they are ready, Īśvara does a job. What is Īśvara’s
job? Sō kāmayata, bahusyam prajayēyēti; tatabō tapyata; tatapotatvat; idagum‡
sarvam aśrjata. In all the upaniṣats, during the time of sr̥ ṣṭi, Īśvara entertains a
saṅkalpa. It is sometimes called saṅkalpa. Īśvara-saṅkalpaḥ; sometimes it is called
Īśvara-iccha; sometimes it is called Īśvara-kāmaḥ; sometimes it is called Īśvara-
īkṣanaṁ. Sa īkṣata, Aitarēyōpaniṣat; sa īkṣata imān lōkan śrijati; and the saṅkalpa

takes place in the form a thought; in the māya which is the mind of Bhagavān.
Bhagavān’s mind is māya; and Bhagavān’s saṅkalpa is māya -vr̥ ttih. For the jīva, it
is antaḥkaraṇa-vr̥ tti; for Bhagavān it is māya -vr̥ ttiḥ. And once the māya -vr̥ tti takes
place out of that, the first cosmic one gets ready for origination; and the first
macro-one is called Hiraṇyagarbha. Bhagavān does not directly create the jīvās.
Bhagavān never directly create the jīvās; he creates Hiraṇyagarbha. So therefore,
first Hiraṇyagarbha -bījaṁ is getting ready through the saṅkalpa. Thus the arrival
of Hiraṇyagarbha -bījaṁ through the saṅkalpa and the arrival of Hiraṇyagarbha -
bījaṁ through Īśvara-saṅkalpa; Hiraṇyagarbha being samaṣṭi-sūkṣma-śarīraṁ.
And this is called conception of māya; garbhādhānam. That alone Lord Kr̥ ṣṇa tells
mama yōnir mahat brahma, tasmin garbhaṁ dadāmyahaṁ; I impregnate māya, in
the form of my saṅkalpa. And once the Hiraṇyagarbha gets ready in all the kāraṇa-
śarīrams, the karmās are getting ready and these karmās as they get ready; they
will prepare the sūkṣma-stūla-śarīrams for every jīva, because jīva can never
transact with the kāraṇa-iśarīraṁ; with kāraṇa- śarīraṁ jīvās can exist; but with
kāraṇa-śarīraṁ jīvās cannot transact. How do you know? How do you know? When
you go to sleep [not now, at the appropriate time ] you exist with the kāraṇa-
śarīraṁ; your sūkṣma- śarīraṁ does not function; your stūla-śarīraṁ does not
function. Of course prāṇa functions instinctively; at that time you do not transact
with the world therefore, during praḷayam, jīva exists with kāraṇa-śarīraṁ but jīva
cannot transact And once Hiraṇyagarbha is ready, along with that parallelly, all the
sūkṣma-śarīrams and all the stūla-śarīrams of all the jīvās; they all get ready; not
yet born. And giving the relevant sūkṣma-stūla-śarīraṁ to relevant jīvās that job is
not done by Īśvara. That job is done by Hiraṇyagarbha. Because Bhagavān creates
Hiraṇyagarbha and delegates all the further sr̥ ṣṭi to Hiraṇyagarbha; and he enjoys
going back to Kṣirasāgara ānanda-śayana continues his reclined-posture; Lakṣmī
Devi massaging, offering coffee now and then. After-all milky-ocean. So thus
Hiraṇyagarbha is born, stūla-sūkṣma-śarīrams get ready; and Hiraṇyagarbha
mixes jīva and jīva śarīraṁ. What śariram? it is sūkṣma-stūla-śarīraṁ and jīvās are
connected by Hiraṇyagarbha. And this jīva, with kāraṇa-śarīraṁ, Śaṅkarācārya calls

it as kṣētrajña in this paragraph. Jīva with kāraṇā-śariram he calls kṣētrajñaḥ and

all the would be stūla-sūkṣma-śarīraṁ, would be (!) [that going to come stūla-
sūkṣma-śariram which is getting ready, would-be-stūla-sūkṣma-sariram] is
referred to as kṣētraṁ. So kṣētrajña, that is jīva with kāraṇā-śarīraṁ; kṣētraṁ, the
would-be stūla-sūkṣma-śarīraṁ, both of them through Hiraṇyagarbha Bhagavān
connects. This is the sentence in this paragraph which we were seeing before the
vacation.
Now look at the second paragraph, fourth line. Ahaṁ Īśvaraḥ, I-the-Lord,
Hiraṇyagarbha -dvāra [you have to connect] through Hiraṇyagarbha -
representative; what do I do? Saṁyōjayāni; saṁyōjayāni means connect or unite;
unite what and what? kṣētrajñam and what is the meaning of kṣētrajña here; the
jīva with karaṇa-śarīra which Śaṅkarācārya calls it as avidyā-kāma-karma-upādi-
svarūpa- anuvidhāyinaṁ; avidyā means kāraṇa-śarīraṁ. And how many kāraṇa-
śarīrams are there; infinite kāraṇa-śarīraṁs. Here the word kṣētrajñam means..
ekavacanam infinite kṣētrajñas are there. Each kṣētrajña is what; a jīvā. Connection
means a particular kāraṇa-śarīraṁ and not only kāraṇa-śarīraṁ; kāma; in every
kāraṇa-śarīraṁ, infinite desires are there. Kāmanya kāmayatē manya manāḥ,
sakāmabir jayate tatra tatra. So all our desires are there in kāraṇa-śarīraṁ; all
unfulfilled desires of what; previous-sr̥ ṣṭi. In the previous-sr̥ ṣṭi, the jīvās die with lot
of desires. So the avidyā-kāraṇa-śarīrams and kāmās, the desires and vāsanās; and
karma mean puṇyam and pāpam; anuvidhāyinaṁ, along with that each kṣētrajña
is there. Where, in the māya-womb of Bhagavān; just as in our stomach, millions of
bacteria are there. We are also Īśvaras. We have crores of bacteria in our stomach.
So we are all bacteria in Bhagavān’s stomach; in bacteria also two varieties; good
one and bad one; some of us are good bacteria for Bhagavān; some of them
create problems, like E-coli. It kills. So its name is itself e-kolai [இ-ககாலல]. So
therefore, avidyā-kāma-karma-upādi-svarūpa-anuvidhāyinaṁ, the jīva, whose
individuality is determined by the type of kāraṇa-śarīraṁ; the type of desires and
the type of puṇya pāpa; they are the determinants; the factors that determine the

individuality of the jīvā; which is called kṣētrajña and that kṣētrajña is connected
with what; kṣētraṁ; the meaning of kṣētraṁ is would be stūla-sūkṣma-śarīraṁ.
And once the physical-body comes for the jīvā, from worldly standpoint, we call it
the birth of the jīvā. The union with the physical-body we call the birth of jīvā; but
we should remember birth of jīva is the origination of jīvā; why, jīva is already
there; then what is the meaning of the birth of a jīvā? The already existing jīva
getting united with a relevant physical-body; we figuratively call it as the birth of
the jīvā. So therefore, birth is a figurative expression, factually-jīva does not have
birth the word ‘birth’ is a figurative-expression; in Brahmasūtra a special
adhikāraṇam is there to emphasize this fact; which is called Carācara
Vyapāśrayādhikaraṇam; and there Vyāsācārya uses the word the birth of a jīva is
pāptaḥ; pāptaḥ means figurative. There is no real birth of jīvā; it means getting the
current stūla-śarīraṁ; that is called birth; and this union of jīva and the stūla-
sūkṣma-śarīraṁ is done by whom ; Lord Kr̥ ṣṇa says I do that. There also I don’t
directly do; how; I do the job through Hiraṇyagarbha mediation I get all these
things done. That is why in Muṇḍakōpaniṣat 1st Mantra it is said,
ॐ ब्रह्मा दे वानां प्रिमः सम्बभूव नवश्वस्र् कताय भुवनस्र् गोप्ता । स ब्रह्मनवद्यां सवयनवद्याप्रनतष्ठामिवायर्
ज्र्ेष्ठपुत्रार् प्राह ॥ १॥
ōm̐ brahmā dēvānāṁ prathamaḥ sambabhūva viśvasya kartā bhuvanasya gōptā |

sa brahmavidyāṁ sarvavidyāpratiṣṭhāmatharvāyajyēṣṭhaputrāya prāha || 1||
Thus this is a very important ślōka and it is very important bhāṣyaṁ also, with
regard to vēdāntic-creation. And through this paragraph, Śaṅkarācārya wants to
convey a message, which he gave in the introduction to the fourteenth chapter
and that message is that Īśvara plays a very important role in uniting jīva and
śarīraṁ; therefore, no creation is possible without the grace of Īśvara; thus
warning the sāṅkhya-philosophers who say Īśvara is not required. So in his mataṁ
[sāṅkhya] jīva and jagat are there; he has got binary-format; what type of binary-
format he has got; jīva and jagat.

Śaṅkarācārya says from vyavahārika dr̥ ṣṭyā binary-format is not enough; you
require a triangular-format; it is not sufficient jīva and jagat and you require
Īśvara. So samyōjayāmi iti arthaḥ; and by writing this sentence kṣētrajñam
kṣētrēṇa samyōjayāmi. Śaṅkarācārya reminds us of the thirteenth chapter
kṣētraja-kṣētrajña samyōgāt. That word he is using kṣētrajñam kṣētrēṇa
samyōjayāmi. This we have to remember in this context. That is the 26th sloka of
the thirteenth chapter. Up to this we saw before vacation.
सम्भवः उत्पशिः सवयभूतानां नहरडर्गभोत्पशिद्वारेण ततः तस्मात् गभायधानात् भवनत हे भारत ॥ ३ ॥
sambhavaḥ utpattiḥ sarvabhūtānāṁ hiraṇyagarbhōtpattidvārēṇa tataḥ tasmāt

garbhādhānāt bhavati hē Bhārata
Look at the second line; tataḥ; tataḥ occurs in the mūlam; mūlam second line
sambhavaḥ sarvabhūtānāṃ tato bhavati Bhārata; tataḥ is equal to tasmāt
garbhādhānāt, because of the first creation of Hiraṇyagarbha, garbhādhānāt
refers to the first creation of Hiraṇyagarbha, which is implemented by Me says
Lord Kr̥ ṣṇa. Tataḥ is equal to tasmāt garbhādhānāt, because of the first
conception, thus Bhagavān has got only one child. Bhagavān follows the modern
norm. He has only one child named Hiraṇyagarbha; whereas Hiraṇyagarbha does
not follow his father’s rule of one child norm. He creates endless children.
Therefore, because of that one child given birth to by Me, thereafter what
happened? hiraṇyagarbha-utpatti-dvārēṇa by means of origination of
Hiraṇyagarbha, then goes to the second-stage; the next-stage is sarvabhūtānāṁ
sambavah; (to the previous line in the bhāṣyam) all the Prajāpatis are created;
several Prajāpatis are there; then Manus; fourteen-Manus and then r̥ ṣis;
maharṣayaḥ sapta pūrve catvāro manavastathā | madbhāvā mānasā jātā yeṣāṃ
loka imāḥ prajāḥ [Gīta 10.6]. So maharṣayaḥ sapta pūrve catvāro manavastathā,
maharṣi-śr̥ ṣṭi; manu-sr̥ ṣṭi; all Brahmāji does through saṅkalpa because
Hiraṇyagarbha also has got power to create through mere saṅkalpa; whereas the
human beings cannot create through mere saṅkalpas. So human beings have to

go through maternity, injunctions after injunctions, etc.; so human beings have to

go through all the procedures; maternity, Īśvara creates through mere saṅkalpa;
Brahmāji also creates through mere saṅkalpa; sapta-r̥ ṣis, Manus and Nārada, all of
them are saṅkalpa-putrās. Therefore, Hiraṇyagarbha utpatti-dvārēna,
Hiraṇyagarbha-saṅkalpāt, sarva bhūtānaṁ refers to Prajāpatis; Manu, Rṣis etc.
sambhavah is in the mūlam is equal to utpattiḥ origination; and thereafter from
Prajāpatis and Manus and all the other mānavāḥ.
All these details are come in the Br̥ hadāra ṇyakōpaniṣat first chapter fourth section
Puruṣa-vidha Brāhmaṇam. There Manu utpatti and all the other living beings are
described. [Sānskrīt students, sambhavaḥ is equal to utpattiḥ].
The anvaya is: He Bhārata, Mama yōniḥ, mahad-brahma [bhavati]. [Aham] tasmin
garbhaṁ dadhāmi. Tataḥ sarva-bhūtānāṁ saṁbhavaḥ bhavati. And here the word
sarva-bhūtānaṁ refers to all the living beings , we are here talking about cētana
śr̥ ṣṭi; sarva-praṇinām; living beings originate.
Verse 14.04
सवयर्ोननिु कौन्तेर् मूतयर्ः सम्भवन्न्त र्ाः ।

तासां ब्रह्म महद्योननरहं बीजप्रदः नपता ॥ गीता १४-४॥
sarvayōniṣu kauntēya mūrtayaḥ sambhavanti yāḥ |

tāsāṁ brahma mahadyōnirahaṁ bījapradaḥ pitā || Gītā 14-4||
I will give you the gist of the ślōka first. In the previous ślōka Brahman is compared
to father and māya to mother; and the word used for māya is yōniḥ the womb;
because the word womb we can understand and which is responsible for the birth
of a baby . And here Lord Kr̥ ṣṇa wants to differentiate māya-yōniḥ and the
greatness of māya-yōniḥ; he wants to show by contrasting with the yōni or the
wombs of all other living beings. All the living beings especially the female living
beings, they all have wombs to give birth to a child; what is the difference between
all the other living begins and the original womb māya. And what is the difference,

you can understand. Wombs of the living beings no doubt have the power to give
birth to a baby; but the baby belongs to the one particular species.
So human womb can carry which baby; thank God human baby!; and cow womb
can carry and give birth cow species and thus all the wombs of the living beings
can give birth to the babies sajādiya only whereas māya is the ‘one universal
womb’ which can give birth to all living beings; that is the greatness of māya.
And that is why in Lalita Triśadi the first nāma is prakr̥ tyai nama ḥ then vikr̥ tyai
namaḥ. Prakr̥ ti giving birth to vik ṙti; vikṙti means all types of living-beings.
Therefore Kr̥ ṣṇā says in this slōka; yaḥ mūrtayaḥ; whatever be the number of
species that originate in the cosmos, for all those different species, māya is one
single womb which carries all of them. And not only the mother is one; father is
also only one; and what is that father; Brahman is the father and Lord Kr̥ ṣṇa says I
am the universal father; Māya is the universal mother.
वागिायनवव सम्प्रुक्तौ वागियप्रनतपिर्े

जगतः नपतरौ वन्दे पावयतीपरमेश्वरौ ||
vāgarthāviva sampruktau vāgarthapratipattayē

jagataḥ pitarau vandē pārvatīparamēśvarau ||
This is a simple slōka. Bhāṣyam also is simple.
दे वनपतृमनुरर्पिुमृगाददसवयर्ोननिु कौन्तेर्, मूतयर्ः दे हसंस्िानलक्षणाः मूर्छंताङ् गावर्वाः मूतयर्ः सम्भवन्न्त र्ाः, तासां मूती
नां ब्रह्म महत् सवायवस्िंर्ोननः कारणम् अहम् ईश्वरः बीजप्रदः गभायधानस्र् कताय नपता ॥ ४ ॥
dēvapitr̥manuṣyapaśumr̥gādisarvayōniṣu kauntēya, mūrtayaḥ dēhasaṁsthānalakṣ

aṇāḥ mūrchitāṅgāvayavāḥ mūrtayaḥ sambhavanti yāḥ, tāsāṁ mūrtīnāṁ brahma
mahat sarvāvasthaṁyōniḥ kāraṇam aham īśvaraḥ bījapradaḥ garbhādhānasya kar
tā pitā || 4 ||
Sarvayōniṣu is in the mūlam is equal to dēva -pitr̥ -manuṣya-paśu-mr̥ gādi sarva -

yōniṣu; 84 lakh species are there; Śaṅkarācārya says not only we should take into

account all the species obtaining in the bulōka; we have to take into other lōkas
also. Therefore, he says dēva; dēva living-beings, celestials, pitr̥ , the fore-fathers;
manuṣya, human-beings, paśu, mṛga, and varieties of animals; big and small, ādhi,
etc. sarva-yōniṣu in all different species, Hey kauntēya Arjuna, mūrtayaḥ different
physical-bodies are born; then [in brackets Śaṅkarācārya defines mūrtayaḥ, as
dēha-saṁsthāna-lakṣaṇāḥ as in different bodies with different configurations;
saṁsthānam means configuration; different bodies with different shapes or
configurations and not only that mūrchita-aṅga-avayavā, endowed with varieties
of developed limbs, mūrchitam means developed; aṅgam means limbs or organs
which formed the limbs of the body; so with developed organs as the various limbs
of the body like hands, legs etc. When they study or when they scan the baby in
the wombs of the mother; they see a fantastic phenomenon; what was a just a dot
of a flesh gradually developed into various organs; mūrchitam means well-formed;
literally formation of the limbs; all of them and some of them are very soft also
comes; softest limb also that is the tongue also comes; hardest one near the
tongue is teeth also; all the stem cells are all formed and that formation is called
mūrchita-aṅgani; mūrchanam means formation avyaktād vyaktibhāvaḥ
mūrchanam; aṅga means organs; avayavā mean which becomes the limbs of the
body; all bahuvr̥ hi-samāsa; mūrchitani aṅgāni ēva avayavāḥ yāsām tāḥ or yasyāḥ
(stri liṅga, visarga is dropped dēha-saṁsthāna-lakṣaṇāḥ is visargam strī linga bahu
vacanam; these are all for the Sānskrīt students] sambavanti varieties of the
bodies originates from different wombs.
And then yaḥ tāsāṁ mūrtīnāṁ, so for all those things, in the middle of the creation,
when we see different bodies coming, there are different wombs corresponding to
different bodies but when you discuss the original sr̥ṣṭi we don’t have different
wombs we have got only one womb.
Therefore, he says tāsāṁ mūrtīnāṁ brahma mahat one māyā-śakti, {very very
careful, sanskrit students; mahat brahma in this context means māyā-śaktiḥ - do

not take satyam, jñānam anantam brahma; māyā-dēvi} and what type of māyā;
sarvāvasthaṁ who carries all these species in her in potential form; so sarvēṣāṁ
dēhānām yasyām sā sarvāvastha that yasmin tad sarvāvastham brahma mahat;

here the word sarvāvastha means that māya who carries all the living beings; in
herself in potential from as the original creator, that māya is yōniḥ, the original
womb; and yōniḥ in this context means kāraṇam; the mahā-mother; yōniḥ means
great-mother; kāraṇam bhāvati. You have to supply bhāvati and put a full stop.
And if this cosmic-māya is the womb and for that cosmic-womb, garbādhānam has
to be done; the father also must be cosmic; because if the mother is so vast, to
impregnate that mother, father also must be equally-infinite; and who is that; I
that Brahman is the father; that is the next sentence; he says that ahaṁ īśaḥ, I-the-
Lord or Brahman, am bījapradaḥ is in the mūlam is equal to garbhādhānasya-
kartā, I activate māya, by giving cidābhāsaḥ; I provide cidābhāsaḥ. to māya;
cidābhāsaḥ provision is not done at a particular time; because cidābhāsaḥ will be
there in the māya when? all the time; Brahman provides cidābhāsaḥ to māya
eternally; it is not a time-determined-phenomenon. Then what is the phenomenon
by the time; saṅkalpaḥ; I do the saṅkalpa; what is that bahusyam praja yēyēti that
becomes garbhādhānam. Garbhādhānasya-karta this is the meaning of
bījapradaḥ; bījapradaḥ pitā; pitā means I am the universal father.
The anvaya is; hē Kauntēya; sarva yōniṣu yaḥ mūrtayaḥ sambavanti, tāsāṁ mahat
brahma yōniḥ [bhavati]. Mahat brahma is subject, yōniḥ is subjective-compliment.
Aham bījapradaḥ pitā [bhāvami].
के गुणाः किं बध्नन्तीनत, उचर्ते —

kē guṇāḥ kathaṁ badhnantīti, ucyatē
So with the previous -ślōka, the sr̥ ṣṭi-part is over which is the explanation of the
26th verse of the thirteenth chapter. Now from the following verse onwards the

bondage-topic comes. What is bondage? How does a jīva gets bound and
especially a human being gets bound; so the mechanism behind saṁsāra;
diagnosis of saṁsāra begins; which is the explanation of the verse 21 of the
thirteenth-chapter; and what is that; kāraṇam guṇa saṅgōsya sadasat yōni
janmasu. Kāraṇam guṇa saṅgaḥ is being explained here; therefore, Śaṅkarācārya
raises a question kē guṇāḥ, what are the guṇās of māya; satvam, rajaḥ and tamaḥ;
we are going to see. After kē guṇāḥ question mark. kathaṁ badhnanti; how does
each guṇā bind in different modes? So we are going to get the definition of each
guṇa, lakṣaṇam, bandana-prakāraḥ, gatiḥ, etc.(we have seen all this in the mūlam
class]; how does each guṇa bind, which guṇa is responsible to which type of
punar-janma which types of action, which type of emotions; all of them are going
to be elaborated from verse 5 to 18. That is the central-topic of this chapter.
Therefore kathaṁ, then you have to supply the subject guṇāḥ badnanti; how do
the guṇās bind the jīva, iti ucyatē. And why the diagnosis is required? Because a
proper-diagnosis itself is 50% treatment; without diagnosis, if you are in a hurry;
that is modern allopathy they get batteries of tests and tests will increase as the
medical-science will advance because for the same set of symptoms previously we
had 15 diseases; because of the advancement, now for the same symptoms there
are twenty diseases. Another ten years more, ten more diseases would be added.
The same head ache and they have found that the headache is given twenty
names. Therefore the symptoms are going to be a finite say, but the causes are
going to be infinite different-causes, diagnosis in future will involve more number
of tests. And you cannot challenge the doctor because he would ask you should’nt
I know which cause is giving you this problem. Without diagnosis, that means
without battery of tests, if I give medicine, instead of curing the disease, it can
aggravate also. Anyway, from somewhere to somewhere, I have gone.
Similarly for saṁsāra, we have to diagnose which guṇa causes problem. Therefore,
this investigation is worthwhile. And the treatment is only one ślōka. 19th slōka;
one dose, patient close!; not jīva; but saṁsāra .


nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati |

guṇebhyaśca paraṃ vetti madbhāvaṃ so:'dhigacchati || 14-19||
Only one treatment. Surgery. Ignorance-so-ductomy.  Ajñāna thimarāndasya

jñānānjana śalakayāt; abhayam prathiṣṭaṁ vindatē. Disgnosis takes many ślōkas
and the treatment is given in only one ślōka.
Verse 14.05
सत्त्वं रजस्तम इनत गुणाः प्रकृनतसम्भवाः ।

ननबध्नन्न्त महाबाहो दे हे दे नहनमव्यर्म् ॥ गीता १४-५॥
sattvaṁ rajastama iti guṇāḥ prakr̥tisambhavāḥ |

nibadhnanti mahābāhō dēhē dēhinamavyayam || Gītā 14-5||
The gist of the ślōka is very simple. First Lord Kr̥ ṣṇa says that there are three guṇās
sattva, rajas and tamas, which inheres every individual originating from the
mother, because mother also contributes to the baby; father also contributes
genetically. Genetic-contribution comes from both father and mother. And what is
mother’s contribution; sattva rajas and tamas; therefore we all have all the three
guṇās. Therefore, he says prakr̥ ti -sambhavāḥ. This is mother’s contribution. And
these three guṇās are a blessing or a curse? Both is our answer, because these
three guṇās alone are going to be responsible for bondage as also liberation also.
Mana ēva manuṣyāṇam bandanam mōkṣa kāraṇam. Therefore they are both
blessing and curse. First we will know the negative-contribution and later we will
see the positive-contribution. Therefore reading the slōka, we should not look
down upon. If you ask whether māyā is a blessing or curse, avidyā-māyā and vidyā-
māyā; both adjectives they use. Why they use: never look down upon māya; avidyā
is also because of māya; vidyā is also because of māya only, but this ślōka talks
about avidyā-māya. Therefore He Mahabāhō; these three guṇās bind a person, the

jīvā; dēhē, they bind the jīva to the physical-body. So instead of claiming I-am-
Brahman which is the truth, the jīva claims I-am-the-body and that is the
significance of cinmudra; index-finger refers to the jīva, and three fingers
represent three guṇās and thumb the Consciousness. And when I say I, the word I
can identify with three-guṇās; three-śarīrams or three-anātmas and naturally the
index-finger joins the three fingers and that is called saṁsāra; so what should the
jīva do; instead of getting stuck three guṇās and three śarīraṁs, the finger has to
be taken; ahaṁ pada vachyārtha should gradually come to ahaṁ pada lakṣyārtha.
Cidābhāsaḥ to cit is the travel to gain liberation. Aṅguṣṭatarjani yōga mudra
vyajēna dēhinām srutyartham brahma jīva aikyam darśayannah avata śivaḥ. Now
jīva is stuck with what; dēha. So dēhē dēhinam vipadyanti; this is the saṅkṣēpa
vākyam; sūtra vākyam which diagnoses saṁsāra. The following slōkās are
elaboration of this one ślōka only. Verses six to eighteen is the commentary of this
5th ślōka. Details in the next class.

442 Verses 14.05 and 14.06
Page 352, Verse No.5
Verse 14.05 continued
सत्त्वं रजस्तम इनत गुणाः प्रकृनतसम्भवाः ।

ननबध्नन्न्त महाबाहो दे हे दे नहनमव्यर्म् ॥ गीता १४-५॥
sattvaṁ rajastama iti guṇāḥ prakr̥tisambhavāḥ |

nibadhnanti mahābāhō dēhē dēhinamavyayam || Gītā 14-5||
In the first four verses of this fourteenth-chapter which we have already completed
Lord Kr̥ ṣṇa pointed out that Bhagavān is responsible for the creation of the world
with the help of his māyā-śakti. And Bhagavān with māyā-śakti alone cannot create
the world; Bhagavān requires the support of karma also, because karma alone is
responsible for the disparity in the universe. Without karma, disparity can never be
explained. And therefore, Bhagavān with the help of karma creates the world; and
once you admit karma; you have to admit jīvās also; because without jīvās, karma
can never come into existence. And therefore, karmās of all the jīvās who are
potentially there in the māya. Thus we should say Īśvara creates the world; with
His māyā-śakti, and also with the help of the karmās, which belong to the jīvās;
which are potentially there in the māya. This is the vēdāntic-explanation of
creation.
And having completed that topic, now from the 5th verse onwards Lord Kr̥ ṣṇa talks
about three-guṇās which pervade the entire universe. Since māyā-śakti of
Bhagavān contributes to the evolution of the world, the three guṇās of māya also
must be inherent in the world. According to the law, kārya kāraṇa guṇa anuvr̥ ttiḥ,
the features of kāraṇam inheres the kāryam. And māyā is one of the three
kāraṇams; because māyā has three guṇās and therefore, world also will be

pervaded by the three guṇās which means all the jīvās are also will have all the
three guṇās. Thus all these jīvās come into existence with three guṇās of māya;
and having the three guṇās is very very advantageous but at the same time the
very same three guṇās have got disadvantages also. Having a body is good or
bad? What will be the answer? Both; because of the body alone we are able to do
wonderful things; because of the body alone we have to run to the doctors and
hospitals also. Therefore, three-guṇās are beautiful; and they are terrible also.
Therefore, what to do? Don’t abolish three guṇās; understand the guṇās and use
the three guṇās appropriately. Understand and use and what is the best use of the
three guṇās? Use the three guṇās to transcend the three guṇās and discover that I
am guṇāthitaḥ. The best employment of the three guṇās is using them to
transcend the three guṇās and discover that I am guṇāthitaḥ. Use the three guṇās
to transcend the three guṇās and discover that I am guṇātītaḥ. The best
employment of three guṇās is using them to transcend the three guṇās and
discover that I am guṇātītaḥ. This is the most important topic from verse 5 up to
18th ślōka.
I will give you the gist of this ślōka; three guṇās are there, born out of prakr̥ ti. And
nibadhnanti mahābāho; they bind the unintelligent person (you have to add the
adjective, they bind the unintelligent person; they liberate the intelligent person.
So dēhē, dēhināṁ; they bind him, the dēhi, the jīvās to what; dēha. This is the gist.
Śaṅkarācārya’s commentary we will see.
सत्त्वं रजः तमः इनत एवंनामानः । गुणाः इनत पाररभानिकः िब्दः, न रूपाददवत् िव्याभश्रताः गुणाः । न चगुणगुभणनोः अन्र्त्वमत्र
नववभक्षतम् ।
sattvaṁ rajaḥ tamaḥ iti ēvaṁnāmānaḥ | guṇāḥ iti pāribhāṣikaḥ śabdaḥ, na

rūpādivat dravyāśritāḥ guṇāḥ | na ca guṇaguṇinōḥ anyatvamatra vivakṣitam
Sattvaṁ rajaḥ tamaḥ iti ēvaṁnāmānaḥ; there are three words introduced here;
ēvaṁnāmānaḥ is a compound word (there should not be a gap in between - ēvaṁ
nāma yēṣāṁ tē, bahuvr̥ hi samāsa ). Guṇāḥ they are the three guṇās; iti

pāribhāṣikaḥ śabdaḥ. In this context, the word guṇa should not be given the
conventional meaning; it is a special-technical-word used. Therefore pāribhāṣikaḥ
śabdaḥ means technical-jargon of vēdānta-darśanaṁ. They are used in sāṅkhya
also; we are also using it in vēdānta also. And we should not take the regular
meaning. For that we should know what is the regular meaning; then only we will
know what not to take! The regular meaning of the word ‘guṇāḥ’ is attribute; any
property like the colour of a cloth called dravyam; the colour is called guṇāḥ.
Therefore guṇāḥ has the general meaning of an attribute which is dependent on a
substance. Therefore substance-dependent-attribute is called guṇāḥ normally. In
this context, guṇāḥ does not mean an attribute, it is the substance itself. Sattva,
rajas and tamas are not attributes of a substance; they themselves are the
substances, which are the first product of the original substance called prakr̥ ti;
Prakṙti is the original substance which is beginningless; from the prakr̥ ti substance,
the next product is the three guṇās which are the manifestations originated from
prakr̥ ti. Therefore Śaṅkarācārya says na rūpādivat; they are not attributes like
colour etc.; rūpam means colour; so they are attributes like colour etc. dravya-
āśritāḥ, which are dependent on dravyaṁ; they are themselves substances; na ca
guṇaguṇinōḥ anyatvam atra vivakṣitam; by using the guṇāḥ, we are not referring
to the two-fold factors called substance and attributes. We are not talking about a
substance separately, and attribute separately in this context. Therefore guṇa
guṇinōḥ, substance called prakr̥ ti; guṇi means substance called prakr̥ ti, and guṇa
means the three guṇās; they are not distinct entity. That means what; do not take
prakr̥ ti as a substance; and the three guṇās as its attribute. Do not take prakr̥ ti as a
substance and three guṇās as its attributes; then what are the three guṇās; they
are themselves substances which are products of prakr̥ ti . So guṇaguṇinōḥ
anyatram na vivakṣitam; it is not intended here.
तस्मात् गुणा इव ननत्र्परतन्त्राः क्षेत्रज्ञं प्रनत अनवद्यात्मकत्वात् क्षेत्रज्ञं ननबध्नन्तीव । तम् आस्पदीकृत्र् आत्मानं प्रनतलभन्ते
इनत ननबध्नन्न्त इनत उचर्ते ।

tasmāt guṇā iva nityaparatantrāḥ kṣētrajñaṁ prati avidyātmakatvāt kṣētrajñaṁ

nibadhnantīva taṁ āspadīkr̥tya ātmānaṁ pratilabhantē iti nibadhnanti iti ucyatē
Now comes the next question if the three guṇās are not attributes of prakr̥ ti , if the
three guṇās are products of prakr̥ ti , and if the three guṇās are substances in
themselves ~ all the three are important - if the three guṇās are not attributes of
prakr̥ ti, if the three guṇās are products of prakr̥ ti, if the three guṇās are
substances in themselves then why are you using the word guṇāḥ? ~ because it is
a wrong-word; guṇaḥ means what; attribute; then why are you using the word
guṇāḥ in the context of a substance and confuse people.
Śaṅkarācārya says it is not meant for confusing but it is meant to convey an

important message. What is that? The important message is even though sattva
rajas tamō guṇās are substances in themselves; they are called guṇāḥ because just
as the attributes do not have independent-existence, sattva rajas tamō guṇās also
do not have an independent-existence. Though they are substances, they do not
have an independent-existence; like what; just as attributes do not have
independent-existence, sattva rajas tamō guṇa also do not have independent-
existence; therefore, guṇāḥ iva paratantratvād guṇāḥ iti ucyatē.
Therefore, he says tasmāt therefore, guṇāḥ iva, like the attributes,

nityaparatantrāḥ sattva rajas tamas are eternally-dependent; even though they are
substances, they are eternally-dependent like attributes; then dependent on what;
kṣētrajñaṁ-prati, dependent on Consciousness-principle called kṣētrajña. So in
vēdānta, matter is never independent; matter always exists, dependent on
Consciousness. Therefore, matter is as though an attribute of Consciousness; we
think Consciousness is an attribute of matter; in vēdānta, matter is as though an
attribute of Consciousness, because it depends on Consciousness for its existence.
Therefore, kṣētrajñam prati paratantrāḥ; they are dependent on Consciousness.
Then the next question is why do they depend on Consciousness; why do they
depend, because they do not have an independent-existence on their own; they

means sattva rajas tamas do not have existence of their own. When you say
sattvam is; that ‘is’ness is borrowed from (do not say rajaḥ, tamaḥ) borrowed from
Consciousness. When you say rajō guṇa is, that ‘is’ness is borrowed from
Consciousness. When you say tamō guṇa is; it is also borrowed from
Consciousness. Therefore, he says avidyātmakatvāt; avidyā means mithya;
avidyātmakatvat means mithya-rūpatvāt; being mithya; what is mithya? Very
careful; don’t say Consciousness is mithya; and prakr̥ ti ’s product sattva, rajas and
tamō guṇa; they also are mithya. Therefore, like an attribute, they depend on
Consciousness; for what; for their existence. Every word here we have to use very
carefully. So avidyāmakatvāt, being of the nature of mithya; avidyāmakatvāt
should be connected with previous line; avidyāmakatvāt kṣētrajñaṁ prati nitya
paratantrāḥ bhavanti; and kṣētrajñaṁ nibadhnanti iva; and not only they are
dependent on Consciousness; therefore, there are situated in Consciousness; they
mean sattva rajas tamas; there are situated on Consciousness; dependent on
Consciousness; whereas just as shadow depends on the person. Therefore, they
are ever-dependent on the person; like the shadow, these sattva rajas tamas are
dependent on Consciousness and rests on Consciousness and what is the audacity
of the three guṇās; they depend upon Consciousness and they bind. Therefore,
without any gratitude (like the saying in Tamil - being with us, they dig a pit for us
to bury us) they remain in Brahman and they bind Brahman. Exactly like what;
dream depends on me; dream is born out of me; dream depends on me and
instead of showing any gratitude; what does the dream do; creates problem for
me by giving me nightmare. Like that, māya depends on me; and it binds me.
Therefore, kṣētrajñam nibadhnanti. But Śaṅkarācārya adds a very brilliant note;
this is what makes Śaṅkarācārya a Śaṅkarācārya; Lord Kr̥ ṣṇa uses the word
nibadhnanti; Śaṅkarācārya says nibadhnanti iva; it binds as it were. So you can
relax; therefore, it does not really bind; it binds as though. How? taṁ āspadīkr̥ tya
ātmānaṁ pratilabhantē; so taṁ āspadīkr̥ tya, listen to it carefully; taṁ āspadīkr̥ tya,
taṁ āspadīkr̥ tya means dependent on that k ṣētrajña; pratilabhantē iti ;
pratilabhantē means it exists . So āspadīkr̥ tya means it is dependen t on kṣētrajña

pratilabhantē it exists iti hētōḥ; therefore, nibadhnanti iti ucyatē; it is said to be

binding. That means what; it is said to be binding means; you are said to be
beautiful means you are not beautiful (you will understand immediately!) you are
said to be intelligent means, it is within inverted commas; but it is not so; iti ucyatē
means really speaking it is not so binding.
ते च प्रकृनतसम्भवाः भगवन्मार्ासम्भवाः ननबध्नन्न्त इव हे महाबाहो, महान्तौ समियतरौ आजानुप्रलम्बौ बाहू र्स्र् सः महाबाहुः,
हे महाबाहोदे हे िरीरे दे नहनं दे हवन्तम् अव्यर्म्, अव्यर्त्वं च उक्तम् ‘अनाददत्वात्’ (भ. गी. १३ । ३१) इत्र्ाददश्लोकेन ।
tē ca prakr̥tisambhavāḥ bhagavanmāyāsambhavāḥ nibadhnanti iva hē mahābāhō,

mahāntau samarthatarau ājānupralambau bāhū yasya saḥ mahābāhuḥ, hē mahāb
āhōdēhē śarīrē dēhinaṁ dēhavantam avyayam, avyayatvaṁ ca uktam ityādiślōkēn
a|
Now Śaṅkarācārya goes to the next word in the bhāṣyam; tē ca, those three guṇās
which are material-substances and which dependent on Consciousness and which
rests on Consciousness; those three guṇās which are material substances
dependent on consciousness , and which rests on consciousness are Bhagavān
māya-sambavāt. They are born out of prakr̥ ti ; just as pot-substance is born out of
clay-substance, similarly guṇā -substance is born out of prakr̥ ti -substance.
kāraṇam is also dravyam ; kāryam is also dravyam ; prakr̥ ti is also material ; three
guṇās are also not attributes they are also material, substances only. They are
born out of what; māyā-sambhavāḥ; this adjective is very important to
differentiate vēdānta from sāṅkhya-darśanaṁ. Sāṅkhya-philosophy also talks
about prakr̥ ti ; sāṅkhya-philosophy also talks about three guṇās and in vēdānta
also prakr̥ ti is talked about three guṇās are also talked about ; but prakr̥ ti of
vēdānta and prakr̥ ti of sā ṅkhya are different; in sāṅkhya-prakr̥ ti is real and in
vēdānta, prakr̥ ti is unreal . And in vēdānta the three guṇās are products of prakr̥ ti .
Not only that, in sāṅkhya, prakr̥ ti exists independently ; but in vēdānta , prakr̥ ti

depends on Īśvara; in sāṅkhya there is no Īśvara ; in vēdānta there is Īśvara ; and

prakr̥ ti is the śakti of Īśvara . Therefore, Bhagavān māya; it is very important;
deliberately used to differentiate our vēdānta from sāṅkhya. Bhagavān māyā-
sambhavāḥ; from Bhagavān māya three guṇās have come; what do they do?
nibadhnanti iva, they seemingly bind; iva hē mahābāhō, mahābāhō means the
strong-armed Arjuna; suddenly Sankaracharya wants to comment on the word
mahābāhō; hundreds of times it has come earlier!.
Śaṅkarācārya gives vigrah vākyam of mahābāhō , what is that; mahāntau bahuvr̥ hi;
mahantau means what; samarthatarau, very able, very strong; very is powerful;
not only qualitatively great; quantitatively also lengthwise goes up to the knees.
Normally, when we stand our hands will not go up to the knees; but in the case of
Arjuna it is, long-armed; therefore he says, ājānupralambau, jānu means up to the
knee; ā means up to the knee; pralambau it is long; so ājānupralambau is the
explanation of the word mahā. Mahā is equal to mahantau; mahantau is equal to
samarta tarau; samarta tarau is equal ājānupralambau bāhū; two such arms, yasya
saḥ mahābāhuḥ, sambōdana, hē mahābāhō. And what do the three guṇās do;
dēhē śarīrē dēhinaṁ dēhavantam nibadhnanti; these three guṇās bind the dēhi;
dēhi is in the mūlam is equal to dēhavantam, the one who possesses the body; and
what do you mean by possessing the body; in vēdānta possessing the body means
having identification with the body; dēhavantam is equal to dēha abhimāna
vantam; badhnanti means it binds; it binds where; dēhē; here binding means it
hooks the jīvātma to the body; it hooks and nails the jīvātma to the body; what;
three guṇās the dēhi to the body; ties the dēhi to the body; fastens dēhi to the
body; how does it tie; by taking the body; using the expression where are you if
anyone asks what answer I give. I am here when I say I have tied myself to the
body; because without dēha-abhimāna I can never say I am here; then what
should be the real answer; what should be the real answer; I am the support of
viśvādhāram gagana sadṛśam; I am everywhere should be the answer; by

answering I am here; I am tying myself to the body that has been caused by the
three guṇās.
So therefore, dēhe dēhinam nibadhnanti; and what type of dēhi; avyayam;

avyayam means immortal dēhi; not only he says I am here; he also says I am Now;
now means, during a small range of few years I am here; a few years before I was
not; a few years later I will not be; thus I claim myself to be mortal and that
mortality is also is tying myself to the body; that is why it is called grantiḥ; grantiḥ
means knot. So dēhinam avyavam; avyayam means immortal. After avyayam full
stop. It should be connected with nibadnanti. Avyayam dēhinaṁ nibadhnanti. And
then what is the meaning of the word avyava; Śaṅkarācārya says I am not going to
explain that word; because I have already explained; where? Next sentence;
avyayatvaṁ ca uktam; the word avyavam has been explained in a particular ślōka,
which slōka, ‘anāditvāt’ (bha. gī. thirteen | 31) ityādi ślōkēna, in a previous verse
which begins with anāditvāt; now we have to find out where the anāditvāt;. Now
we have a homework, we have to find out where that anāditvāt; now how many
chapters we have to search; 13 chapters; [therefore I give you reference, I know
you do not have time}
śarīrastho:'pi kauntēya na karōti na lipyatē || 13-31||
It is a very beautiful and significant verse; anāditvāt nirguṇatvāt paramātmāyam

avyayaḥ; the word comes there; there Śaṅkarācārya has written an elaborate
commentary and therefore, he says go back and read my commentary.
ननु ‘दे ही न शलप्र्ते’ (भ. गी. १३ । ३१) इत्र्ुक्तम् । तत् किम् इह ननबध्नन्न्त
इनत अन्र्िा उचर्ते? पररहृतम् अस्माभभः इविब्दे न ननबध्नन्न्त इव इनत ॥ ५ ॥
nanu na lipyatē’ (bha. gī. 13 | 31) ityuktam | tat kathaṁ iha nibadhnanti
iti anyathā ucyatē? parihr̥tam asmābhiḥ ivaśabdēna nibadhnanti iva iti || 5 ||

So now a person raises a question that the ślōka anāditvāt that Śaṅkarācārya
mentions that is 13.31st verse; and this particular ślōka 14.5th verse, if you just
compare them they are contradicting each other; because there it is said
śarīrastho:'pi kaunteēya na karōti na lipyatē; Ātma is not affected by the body;
[13.31 Gīta]. Ātma is not affected by the body. And what does this ślōka in
fourteenth=chapter say: that the three guṇās of the body binds the Ātma; binding
the Ātma means what: affects the body; affect the body by causing bondage.
Therefore, thirteenth-chapter Ātma is not affected; fourteenth-chapter says Ātma
is affected; now is it Lord Kr̥ ṣṇa contradicting himself. Mastani sarva bhūtāni na ca
mastani bhūtāni; such mischiefs are seen one after the other. We won’t see such
contradictions generally, why, while we studied 13th chapter, 14th chapter we do

not know and while we study 14th chapter, thirteenth-chapter we do not
remember, therefore we do not see the contradiction; we see only if we
remember. Nanu to object ‘dēhī na lipyatē’ jīvātma was said to be affected by the
body, uktaṁ kutra? (bha. gī. 13 | 31) [we have to add that in brackets]; tat kathaṁ
iha, that being so how does here Lord Kr̥ ṣṇa says [14.05] nibadhnanti iti; how he is
saying that the jīvātma is bound by the three guṇās; iti anyathā ucyatē?; anyathā
means differently / contradictorily. Śaṅkarācārya says I know that you will ask this
question. And already I have hinted at the answer also; you did not listen to my
statement carefully. I have already expected this doubt and already I have kept the
answer; therefore, Śaṅkarācārya says parihr̥ ta ṁ asmābhiḥ this ‘would-be-
question’ I have given the ‘would-be-’answer’ before; parihr̥ taṁ means answered;
asmābhiḥ by us; by us means what; how can he use the word royal we; how can
Śaṅkarācārya uses by us, he is singular only; he cannot say royal we because he is
a sannyāsi is not royal and that too when he uses the word ‘royal we’. Dayānanda
Svāmiji says that whenever I use the plural number, I have the back-up of the
entire pūrva-acāryas; asmābhiḥ means I am not alone, all our pūrva acāryas have
answered this; and what is the answer? Iva-śabdēna, by using the word, as though
it binds; previous chapter it says really it does not bind; in this chapter we say as

though it binds; so where is the contradiction. Iva śabdēna ‘nibadhnanti iva’ iti;
where does this expression comes; Śaṅkarācārya quoting himself; nibadhnanti iva,
I have said before; now we have to find where; the same page top second line on
the bottom; ‘kṣētrajñam nibadhnanti iva’ that he quotes here. In this regard.
The anvaya is; sattvaṁ rajaḥ tamaḥ iti prakr̥ tisambhavāḥ guṇāḥ avyayam dēhinaṁ
dēhē nibadhnanti.
And if we ask a question, how does Śaṅkarācārya use the iva “as though” which
Kr̥ ṣṇā has not used, because Śaṅkarācārya’s job is to comment upon what Kr̥ ṣṇā
has said, he cannot add anything extra; that is manipulating the mūlam;
commentator should explain the mūlam, not manipulate the mūlam; how can
Śaṅkarācārya add an expression which Kr̥ ṣṇā has not added. If such an objection is
raised, what will be Śaṅkarācārya’s answer? I have interviewed Śaṅkarācārya . He
will say that it is borrowed from the upaniṣat; Gīta being a commentary on the
upaniṣat, I have borrowed it from upaniṣat, Maitrēyi brāhmaṇam of
br̥ hadāraṇyakōpaniṣat;
यर वह द्वै तममव भववत तददति इतिं पश्यवत तददति इतिं जजघ्रवत तददति इतिं िसयते तददति इतिमणभवदवत तददति इतिं
िृर्ोवत तददति इतिं मनुते तददति इतिं स्पृिवत तददति इतिं ववजणनणवत यर त्वस्य सवणमणत्मैवणभूित्केन कं पश्येित्केन कं
जजघ्रेित्केन कं िसयेित्केन कमणभवदे ित्केन कं िृर्ुयणित्केन कं मतवीत तत्केन कं स्पृिेित्केन कं ववजणनीयणद्येनेदं सवं
ववजणनणवत तं केन ववजणनीयणत्स एष नेवत नेत्यणत्मणगृह्यो न गृह्यतेऽिीयो न वह िीयणतेऽसङ् गो न वह सज्यतेऽशसतो न व्यर्ते न
रिष्यवत ववज्ञणतणिमिे केन ववजणनीयणददत्युक्तणनुिणसनणशस मैरेय्येतणवदिे खल्वमृतत्वममवत होक्त्वण यणज्ञवल्क्यो ववजहणि ॥ १५ ॥
yatra hi dvaitamiva bhavati taditara itaraṁ paśyati taditara itaraṁ jighrati taditara
itaraṁ rasayatē taditara itaramabhivadati taditara itaraṁ śr̥ṇōti taditara itaraṁ
manutē taditara itaraṁ spr̥śati taditara itaraṁ vijānāti yatra tvasya
sarvamātmaivābhūttatkēna kaṁ paśyēttatkēna kaṁ jighrēttatkēna kaṁ
rasayēttatkēna kamabhivadēttatkēna kaṁ śr̥ṇuyāttatkēna kaṁ manvīta tatkēna
kaṁ spr̥śēttatkēna kaṁ vijānīyādyēnēdaṁ sarvaṁ vijānāti taṁ kēna vijānīyātsa ēṣa
nēti nētyātmāgr̥hyō na gr̥hyatē :'śīryō na hi śīryatē:'saṅgō na hi sajyatē:'sitō na
vyathatē na riṣyati vijñātāramarē kēna vijānīyādityuktānuśāsanāsi
maitrēyyētāvadarē khalvamr̥tatvamiti hōktvā yājñavalkyō vijahāra || 4.5.15 ||
Therefore, he is not manipulating but he is only commenting.

Verse 14.06
तत्र सत्त्वादीनां सत्त्वस्र्ैव तावत् लक्षणम् उचर्ते —

tatra sattvādīnāṁ sattvasyaiva tāvat lakṣaṇam ucyatē —
तत्र सत्त्वं ननमयलत्वात्प्रकािकमनामर्म् ।

सुखसङ् गेन बध्नानत ज्ञानसङ् गेन चानघ ॥ गीता १४.०६ ॥
tatra sattvaṁ nirmalatvātprakāśakamanāmayam |

sukhasaṅgēna badhnāti jñānasaṅgēna cānagha || Gītā 14.06 ||
In the following three verses , Lord Kr̥ ṣṇā is giving the definition of each guṇa and
the mode of binding and in what manner each guṇa binds. In mūlam class I used
lakṣaṇam-bandana-prakāraḥ; lakṣaṇāṁ means definition; bandana-prakāraḥ
means mode-of-bondage for each guṇā; sixth verse is the lakṣaṇam and bandana-
prakāraḥ of sattva-guṇa; seventh is the rajō-lakṣaṇa bandana-prakāraḥ; and the
eighth verse is the tamō-lakṣaṇa-prakāraḥ.
And for sattva guṇa he gives three lakṣaṇāṁs or three features: nirmalaṁ,
prakāśakam and anamayam. Pure, Bright and benign. What is sattvam? Pure,
Bright and benign is sattva-guṇa. And how does it bind; the mode of bondage? By
making us identify with noble-virtues; by making us identify with noble virtues;
sattva guṇam will express in the form of noble virtues. Where sattva-guṇa is there,
noble-virtues will be there. How does it make me bind; instead of saying ‘I-am-
witness-of-noble virtues’; it makes me say ‘I-am-noble’. Gone! Instead of saying ‘I-
am-witness-of-noble virtues’, and what is noble is mind is noble instead of saying
mind-is-noble and I-am-the-witness-of-noble-virtues; it makes me commit the
blunder; what; say that I am noble. The real-I is noble or ignoble; I-the-Ātma am
neither noble nor ignoble. Anyatra dharmāt anayatra adharmāt; I am neither good
nor am I bad; mind is good or bad; what do I do? I take the goodness and badness
of the mind and say I-am-good-or-bad; that is how sattva-guṇa binds.

So sukhasaṅgena badhnāti means adhyāsēna, saṅgena-badhnāti; saṅga means

adhyāsēna-badhnāti; and here adhyāsa means transference; saṅga should be
translated as transference. Transference of what? virtues. Transference of virtues
from where to where; from the mind to myself. I transfer the virtues from the
mind to myself. This is the gist and not only transference of virtues; transference
of knowledge also.
Knowledge belongs to Ātma or mind if you are asked; what will be the answer. You
should not have fundamental doubts; you are all mahā-senior-students. Swamiji
for 30 years I have been attending your classes! So remember, knowledge is a
thought, a vr̥ tti and vr̥ tti belongs to the mind ; any knowledge including Brahma-
jñānam; belongs to the mind; I-the-Ātma am neither jñāni nor ajñāni. But the
sattva-guṇa makes me say I am a jñāni. That is why in Manīṣāpañcakam
Śaṅkarācārya says brahmaiva na brahmavid; a jñāni does not claim I am jñāni.
Then why do you call him jñāni; because ignorant world calls him jñāni. Jñāni does
not claim I-am-Jñāni. Then why do you say he is jñāni. Because the ignorant-world
calls him a jñāni. Then if he is not a jñāni, then is he a ajñāni; he is not a ajñāni also.
Then what is he? He is jñāna-ajñāna-vilakṣana-ādhiṣṭana-bhūta-sākṣi caitanyam
asti. Ok. We will go to the bhāṣyam.
तत्र सत्त्वादीनां सत्त्वस्र्ैव तावत् लक्षणम् उचर्ते —ननमयलत्वात् स्फदटकमभणररव प्रकािकम् अनामर्ं ननरुपिवं
सत्त्वं तन्न्नबध्नानत ।
tatra sattvādīnāṁ sattvasyaiva tāvat lakṣaṇam ucyatē — nirmalatvāt

sphaṭikamaṇiriva prakāśakam anāmayaṁ nirupadravaṁ sattvaṁ tannibadhnāti |
So, tatra, among the three guṇās; nirdāraṇe sapthami; among the three guṇās,
and what are they; sattvādīnāṁ, like sattva etc., sattvasya eva lakṣaṇam ucyatē, the
definition of sattvam is mentioned; tāvaṭ means mentioned firstly tāvaṭ means
firstly, pradhamaṁ; first the definition of sattvam is being given; and what is the
first definition; — nirmalaṁ; nirmalaṁ means pure; swacha; like the mirror; it is
pure; and that purity indicates that it can reflect ānanda of Ātma. Here purity

refers to the capacity of reflecting Ātma-ānanda; rajō-guṇa cannot reflect

atmānanda; tamō guṇa cannot reflect atmānanda; sattva-guṇa can reflect. Santau
saukiyamu letha; (Thiyagarajar Song!). So when the mind is sātvic that sukhatvam
and saukyam manifests; therefore, nirmalaṁ and nirmlatvāt because of its purity,
like what; sphaṭikamaṇiriva, like the crystal; prakāśakam, it is bright also; not only
it reflect ānanda; it reflects caitanyam also; cidābhāsaḥ is brighter in a sāttvik
mind; and when cidābhāsaḥ is brighter, it can illumine more; it can know more;
deeper-subjects it can understand; therefore, prakāśakam; capable of being
bright; knowing deeper-things; here bright does not mean physical-brightness.
Here brightness means ‘intellectual-brightness’; prakāśakam and anāmayaṁ;
anāmayaṁ means benign, harmless; non-hurtful; āmayaḥ means disease,
disturbance is called amāyaḥ; and anāmayaṁ means free from disturbance;
disease, affliction etc. which I would like to translate it as benign. Śaṅkarācārya
says nirupadravaṁ; you yourself will understand; nirupadravaṁ; it is opposite of
upadravaṁ; it will not do harm; nirgathaḥ ubadravaḥ yasmaṭ tat; sattvaṁ bhavati.
After sattvam bhavati you have to supply and put a full stop . Then the next
sentence: tat nibandhnāti ; even though it is so good , it is pure ; it is bright ; it is
harmless; having talked about its beautiful aspects the plus points now Lord Kr̥ ṣṇa
talks about its minus points. Constrast he is telling now. It is wonderful, like a
person who is so good; he gives so much happiness; but what is the problem; you
get attached to him. Is it not a problem? If a person is terrible, there is an
advantage; vairāgyam; without making any effort you will get vairāgyam towards
him or anyone. Swamiji I have got absolute vairāgyam towards you! Therefore,
remember terrible people will give you vairāgyam; that is their plus point.
Wonderful people bind you with attachment. Tat nibadhnāti, it binds. So naturally
you will be wonderstruck; how do you say it is good and then bind; that
Śaṅkarācārya himself asks the question.
किम्? सुखसङ् गेन ‘सुखी अहम्’ इनत नविर्भूतस्र् सुखस्र्नविनर्भण आत्मनन संश्लेिापादनं मृिैव सुखे सचजनम् इनत ।
सैिा अनवद्या ।

kathaṁ? sukhasaṅgēna ‘sukhī aham’ iti viṣayabhūtasya sukhasyaviṣayiṇi ātmani s

aṁślēṣāpādanaṁ mr̥ṣaiva sukhē sañjanam iti | saiṣā avidyā |
So kathaṁ? How can sattva-guṇa bind a person being so wonderful; and he gives
the answer: sukha-saṅgēna by making us identify with experiential-pleasure. So in
vēdānta, we talk about two happiness-es; one is original-happiness which is my
very nature called biṁba-ānanda, and being my very nature it can never be
experienced; what is original can never be experienced; why, it can never become
an object-of-experience. And why it cannot become an object; because it is the
subject; and what does sattva-guṇa do; it is able to serve as a mirror. That is good
job is there. Sattva guṇa acts as a mirror; once the sattva-guṇa mirror is there;
then what happens, my original forms a reflected-pratibiṁba-ānanda. It is a good
news or bad news? Good news only; because the original one I cannot see; but at
least I am able to experience my reflected-version. Even though my original-face I
cannot see, mirror is helping me in seeing my reflection; it is very useful, I can
apply my tilak, candanam; I can do shaving, I can do so many things to my face etc.
So mirror is very useful by providing my reflection. Similarly sattva-guṇa gives
pratibiṁba-ānanda. Everyone enjoys pratibiṁba-ānanda; it is a good news but the
problem is that we mistake pratibiṁba-ānanda as belonging to us; and once we
take it as belonging to us; we want to own it all the time. We expect that
experiential pleasure to be with us all the time; but what is the tragedy; it cannot
be there with us all the time. And expecting a wrong things comes saṁsāra.

443 Verse 14.06
Page 353, verse No.6, 3rd paragraph
किम्? सुखसङ् गेन ‘सुखी अहम्’ इनत नविर्भूतस्र् सुखस्र्नविनर्भण आत्मनन संश्लेिापादनं मृिैव सुखे सचजनम् इनत ।
सैिा अनवद्या ।
kathaṁ? sukhasaṅgēna ‘sukhī aham’ iti viṣayabhūtasya sukhasyaviṣayiṇi ātmani s

aṁślēṣāpādanaṁ mr̥ṣaiva sukhē sañjanam iti | saiṣā avidyā |
After introducing the three-gunas, which are there in every living-being, because
every living-being happens to be a product of prakr̥ ti ; and therefore the three
gunas prakr̥ ti pervades entire creation including every living -being. And having
introduced three guṇās now Lord Krishna is giving the definition of each guṇa as
well as method by which they bind the human being. In the sixth verse, sattva
lakṣaṇam and sattva bandana prakāraḥ are mentioned. The lakṣaṇam given was
nirmalatvam, prakāśatvam and anāmayatvam; purity, brightness and benignness;

benign means harmless; Benignness means harmless. They are the properties or
features of sattva guṇa. This is the positive side and now in the second line
bandana prakāraḥ, the negative side is mentioned. This negative side is only in the
case of jīva and not in the case of Īśvara. Because in the case of jīva sattva guṇa is
malina-sattvam; it is contaminated by the influence of rajō-guṇa and tamō-guṇa,
whereas in Īśvara, sattva guṇa is there; and rajas and tamas are also there but
Īśvara’s tamō-guṇa will not adversely impact Īśvara; whereas jīvā’s tamō-guṇa
contaminates the sattva-guṇa and therefore, āvaraṇa-śakti becomes operational.
and because of the āvaraṇa-śakti a confusion is going to come. And what is that
confusion? Beautiful analysis. Because of the brightness and purity of sattva guṇa;
in a mind which is sattva-dominant, Ātma’s-ānanda will be reflected; sattva-guṇa

generates pratibiṁba-ānanda in the mind and ānanda-māya-kośa condition is

generated and therefore, pratibiṁba-ānanda comes; and means experiential-
ānanda comes; Sattva-guṇa does a good to us which is pratibiṁba-ānanda. The
reflected-happiness belongs to the mind or ātma; the reflected happiness belongs
to the mind only; the anātma only; but because of the āvaraṇa-śakti the reflected
happiness is not treated as anātma. The reflected-happiness is not treated as
anātma; if I treat it as anātma; I will say I experience happiness; I am the
experiencer-observer-sākṣi; happiness which belongs to the mind I am
objectifying. I am experiencing-happiness means what; I am objectifying the
reflected-happiness belonging to anātma. Up to that everything is nice. But the
next moment, our foolishness comes out. I am experiencing-happiness; therefore,
I am happy. So everything is gone. The moment I say I-am-happy, the happiness
which is the attribute of anātma, I have treated as the attribute of myself. When
you say I am happy, the happiness which is the attribute of anātma-mind I have
taken to myself; this is called avivēka-janya-adhyāsa. Experiencing happiness is ok;
concluding ‘I am happy’ is not ok. Experiencing-happiness is wonderful (who will
say I do not want); but concluding ‘therefore I am happy’ is transferring the
happiness-attribute from anātma, the kṣētraṁ-ānanda-māya-kośa; the priya,
mōda and pramōda (do you feel familiar!); priya, mōda and pramōda, I transfer;
that is because of the in-built avaraṇam which is there in sattva-guṇa itself.
Because it is contaminated-sattva; sattvam contains āvaraṇa-śakti, because of
āvaraṇa, I confuse the subject and object; anyōnyasmin anyōnyātmākathām
anyōnya dharmām ca adhyasya [where does this sentence come: adhyāsa
bhāṣyaṁ] and that is the problem; the problem created by what; āvaraṇa-śakti
contamination, which is in the sattva-guṇa itself; sattva-guṇa gives the happiness;
that is the positive side and because of in-built-contamination the very same
sattva-guṇā what does it do; sukhē-sañjayati. What is that sukhē-sañjayati, that he
explains; very brilliant commentary. He says, kathaṁ; kathaṁ means what;
bandana-prakāraḥ; what is the mode of bondage; kathaṁ? After kathaṁ; question
mark, not comma. Then the answer is sukha-saṅgēna; you have to complete the

sentence, sukha-saṅgena badhnāti; by creating the saṅga, that is adhyāsa of the

sukha; saṅgam in this context means adhyāsaḥ; because of the adhyāsa of
sukhaṁ, adhyāsa means transference of anātma-sukhaṁ on to Ātma, it binds. So
sukha-saṅgēna badhnāti.
Then that is explained as ‘sukhī ahaṁ’ iti; which is the wrong-statement; ‘I am

happy’ is the wrongest-statement; then what is the right-statement; ‘I am the
witness of the happy-mind’ and a mind which is happy now; because pratibiṁba -
ānanda will not be permanent;
र्े नह संस्पियजा भोगा ुःखर्ोनर् एव ते ।

आद्यन्तवन्तः कौन्तेर् न तेिु रमते बुधः ॥ ५-२२॥
yē hi saṁsparśajā bhōgā duḥkhayōnaya ēva tē |

ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ || 5-22||
All these you should remember. The happiness that I experience cannot be
permanent. Therefore, na prahṛṣyetpriyaṃ prāpya, don’t get over-existed; all
these are forgotten; I claim I am happy and I struggle to remain happy all the time.
Therefore, ‘sukhi ahaṁ’ is adhyāsa. So by this statement viṣaya-bhūtasya sukhasya
very brilliant sentence; register it well; the sukhaṁ which is an objective-attribute
belonging to the mind. The sukhaṁ which is viṣaya-bhūtam, an objective attribute;
viṣayiṇi-ātmani is transferred to Ātma which is the viṣayi [means the subject]; so
adhyāsa bhāṣyaṁ viṣaya-viṣayinōḥ the same word he uses here {I don’t know
which he wrote first, Gīta-bhāṣyam or sūtra-bhāṣyam}; any way he has borrowed
the word viṣaya-viṣayinōḥ viṣayini; and what is that viṣayi, I-the-observer and
vēdānta does not say you should not enjoy happiness; vēdānta never asks you not
experience-happiness. work for happiness, experience happiness; but never
conclude that ‘I-am-happy’; that conclusion makes happiness as an attribute
nirguṇa Ātma is converted into saguṇa; therefore, ātmani-saṁślēṣa-āpādanaṁ
means joining/connecting/transferring/transposing. if you want a new word

transposed is called saṁślēṣa-āpādanaṁ which is adhyāsaḥ. And why does it

become a problem; because experiential-happiness can never be permanent.
And not only that ‘should never be permanent’ because if experiential-happiness

is permanent in the mind; mind cannot have other precious-emotions; there are so
many other precious wonderful-emotions like compassion, when the other person
is going through pain; my mind should feel and mind should have the capacity of
empathy and empathy is a beautiful faculty of the mind. Empathy means when the
other person is feeling pain; I should be able to feel that pain and show
compassion; and if I have got as a jñāni, permanent-happiness; what will I do; and
when other person is grieved I go for condoling the death; and I will laugh
showing ‘EEEEE’ (all the teeth); I will feel joyous in a condolence-meeting; why,
jñāni. Therefore, remember, the mind should never be permanently-happy; it is
disadvantageous. Let us enjoy happiness and let the mind have appropriate
emotions; which is a beautiful faculty of the mind. And therefore, where should
permanent happiness be; if it should not be in the mind; where it should be? (I can
give as homework); the permanent-happiness is not in the mind; need not be in
the mind; should not be in the mind; all the three sentences are important.
Permanent-happiness is not in the mind; need not in the mind; should not be in
the mind; it must be in one place; it is in one place, and do you know what is the
wonderful place; don’t look up and down and I-the-observer-of-the-mind, am the
reservoir of permanent-happiness; ānandō brahmēti vyajaniya; I should reflect the
happiness in the mind now and then; at the appropriate occasion I should reflect;
but mind should not be permanently-happy; looks bad news; but on enquiry
Bhagavān has kept everything beautiful; sat is permanent in me; cit permanent in
me; ānanda is permanent in me; sat cit ānanda are never permanent in anātma.
And suppose pain in the body has got sat what will happen; the pain will be
permanently there; remember sat cit ānanda must be permanent in me; sat cit
ānanda must not be permanent in kṣētraṁ-anātma. Bhagavān has kept everything
appropriately we alone confuse the whole thing and create problem and suffer.

Therefore, saṁślēṣa-āpādanaṁ; transposing is called adhyāsa ; mr̥ ṣa ēva; which is

also very important; the transference is of two types; real-transference and
apparent-transference; vāsthavika-saṁślēṣāḥ and ādhyāsika-saṁślēṣāḥ.
What is vāsthavika-saṁślēṣāḥ; when your white dress comes in contact with a dirty
floor and then what happens; the dirt or the color of the floor/wall (newly painted)
that gets transferred on to the cloth and that transference is real or apparent; it is
really-transferred requiring you to wash the cloth; sometimes washing will remove
and sometime it will not go also; this is called real-transference.
There is another kind of transference which is seeming-transference; crystal is

there; and near the crystal there is coloured-flower; in the proximity, the colour of
the flower is transferred to the crystal and the crystal seen to be red and the red
colour is really-transferred or seemingly-transferred; seemingly; and therefore,
Śaṅkarācārya is very alert; saṁślēṣā is not real and it is only mr̥ ṣa. Therefore, even
when I conclude ‘I am happy’ or even when ‘I conclude I am unhappy’, at that time
also I am not with the attribute. Therefore, the adjective is important; adverb is
important; mṛsa saṁślēṣā āpādhanam; it is apparently-transferred and I have a
notion that I am saṁsāri. And this false-transference alone is called sukhē
sañjanam. That is called sattva-guṇa transferring the happiness to the Ātma. The
job is done by sattva-guṇa transfers the attribute of happiness to the Ātma by
contaminated-āvaraṇa-śakti. And sā ēsa avidyā this is called adhyāsa-rūpa-avidyā;
kāryāvidyā; not mūla-avidyā. That is kāryāvidyā-transference.
तमेतमेवंलक्षणमध्र्ासं पच्डिता अनवद्येनत मन्र्न्ते ।

tamētamēvaṁlakṣaṇamadhyāsaṁ paṇḍitā avidyēti manyantē |
(Adhyāsa Bhāṣyam)
न नह नविर्धमयः नविनर्णः भवनत । इचछादद च धृत्र्न्तं क्षेत्रस्र्ैव नविर्स्र् धमयः इनत उक्तं भगवता ।
na hi viṣayadharmaḥ viṣayiṇaḥ bhavati | icchādi ca dhr̥tyanta ṁ kṣētrasyaiva

viṣayasya dharmaḥ iti uktaṁ bhagavatā

na hi viṣayadharmaḥ so the experienced-happiness or the experiential-happiness,

viṣayadharmaḥ, which belongs to viṣaya, viṣaya means object; and here what is the
object; mind is the object; the experiential-happiness which is attribute of the
anātma-mind; viṣayini na bhavati does not belong to viṣayi-Ātma. According to the
second law of vēdānta all experienced-attributes {do you remember this law}
belong to experienced-object, never to the experiencer-subject; it is very important
vēdāntic law. So viṣayinah ātmanaḥ na bhavati; and that experiential-happiness
belongs to anātma; how do you know? That experienced-happiness belongs to

anātmā, how do you know?
Śaṅkarācārya says in the thirteenth chapter we have seen that. But thirteenth
chapter happened long time before. Who is going to remember all of them?
Śaṅkarācārya says in the thirteenth chapter verse number six reads as

Various emotions including the emotion of happiness; kṣētraṁ mudāhr̥ taṁ,

belong to kṣētraṁ. And you should not ask what is kṣētraṁ. In the thirteenth
chapter kṣētraṁ means anātma. So therefore, Śaṅkarācārya says icchādi
dhr̥ tyantaṁ; so beginning from icchā sukhaṁ, icchā dvēṣaṁ, sukhaṁ, duḥkhaṁ
saṅghātaścētanā dhr̥ ti ḥ; dhr̥ tiḥ is the last item; therefore he uses the word dhṛiti
antaṁ; bahuvṛiḥ samāsa; icchādi is bahuvṛiḥ; dhr̥ tyantaṁ is bahuvṛiḥ, all the
attributes beginning from likes or rāga up to will-power, all of them belong to
kṣētraṁ-anātma only; iti uktaṁ bhagavatā.
And suppose a person asks the question; [so this is an aside note; we are
supposed to ask the question] how do you say sukhaṁ belongs to anātma. You
have taught me Ātma is sat cit ānanda svarūpaḥ; happiness belongs to Ātma you
have taught me; now you say happiness belongs to anātma; so you are blowing

hot and cold; sometimes you say happiness belongs to anātma and sometimes
you say ānanda belongs to Ātma [ānanda-ātma - Taittirīyōpaniṣat]. Ānanda-ātma
sometimes you say; sukhaṁ belongs to kṣētraṁ-anātma you say; now tell me
sukhaṁ belongs to Ātma or anātma? I can give this as home-work. Anyway, I know
you know the answer; and therefore to save your time, to save myself also (if you
say something wrong, I will give you the answer). The answer is if somebody
asks whether sukhaṁ belongs to Ātma or anātma; what should be your answer?
Don’t answer. You should be intelligent being a senior-student. If anybody asks
the question: Whether happiness belongs to ātma or anātmā, never answer; ask
the question: ‘which happiness’? because vēdānta has talked about two-ānandas;
pratibiṁba-ānanda; reflected-happiness and biṁba-ānanda, the original-
happiness. Where did we analyse this very very elaborately? In Taittirīyōpaniṣat; in
two places; one place is ānanda-māya-kośa: tasya priyamēva śiraḥ; in that context,
we elaborately analysed. And thereafter ānanda-mīmāṁsā; in 2nd chapter
Taittirīyōpaniṣat, ānandamaya-kōśa once; and next in ānanda-mīmāṁsā; in two
places I talked about biṁba-ānanda and pratibiṁba-ānanda; and four-features of
pratibiṁba-ānanda and four-features of biṁba-ānanda; experiential-happiness
and non-experiential-happiness was discussed then. And of these two happiness-
es, experiential-happiness belongs to mind; non-experiential-happiness belongs to
Me. Experiential belongs to the mind, prati-biṁba-ānanda; non-experiential
biṁba-ānanda belongs to Me. And here in this ślōka when the word sukhaṁ is
used, the sukhaṁ refers to which one; pratibiṁba-ānanda; experiential-happiness
and it belongs to the mind only, why, because any experience belongs to the mind
only. Therefore, viṣaya dharmaḥ iccādi dhṛtyantaṁ; viṣayasya dharmaḥ iti uktaṁ
bhagavatā. So for you what is the homework, if you can do without referring to the
notebook, good: What are the four-features of pratibiṁba-ānanda and what are
the four-features of biṁba-ānanda; in the next class I will enumerate (not explain)
this. But if you want to do homework you do, but the condition is that do not refer
to the notes or listen to the CD; that anybody can do; from memory can you

enumerate the four-features of pratibiṁba and biṁbānanda. If you can do, you
can take a chocolate as prasādam . I will not give, you yourself buy and eat, if you
do it correctly. {if you do not have sugar-complaint, OK}.
अतः अनवद्यर्ैव स्वकीर्धमयभूतर्ा नविर्नविय्र्नववेकलक्षणर्ा अस्वात्मभूते सुखे सचजर्नत इव, आसक्तचमव करोनत, असङ् गं
सक्तचमव करोनत, असुन्खनं सुन्खनचमव । तिा ज्ञानसङ् गेन च,
ataḥ avidyāyaiva svakīyadharmabhūtayā viṣayaviṣayyavivēkalakṣaṇayā asvātmabhūtē

sukhē sañjayati iva, āsaktamiva karōti, asaṅgaṁ saktamiva karōti, asukhinaṁ
sukhinamiva tathā jñānasaṅgēna ca
Ataḥ, therefore, since experiential-pleasure belongs to mind and not me,

therefore, avidyāya ēva, because of the non-discrimination between mind and me;
svakīya-dharma-bhūtayā, which non-discrimination is attribute belonging to
sattva-guṇa; which is the contamination; what is the contamination? non-
discrimination is the contamination; āvaraṇam which belongs to the sattva-guṇa
itself; svakīya means sarva guṇā -dharma-bhūtaya; which is adjective to avidyāya;
because of this non-discrimination which expresses in the form of viṣaya-viṣayi-
avivēka-lakṣaṇayā, which is in the form of the non-discrimination between the
object mind and subject Me. Viṣaya means object-mind and viṣayi means subject-I;
these two are not differentiated. So viṣaya-viṣayi-avivēka-lakṣaṇayā, adjective to
avidyaya, because of this non-discrimination, asvātmabhūtē-sukhē, this sukhaṁ
which is a attribute of anātma, asvātma-bhutē means what anātma-attribute; the
sukhaṁ which is anātmā-attribute, asvātma-bhūtē is equal to anātma-dharma-
bhūtē, sukhē-sañjayati, it makes one connected to; what? The subject is to be
supplied; sattva-guṇā; sattva-guṇa does the job of taking the attribute on to Ātma
itself; this is a technical explanation; but what is the bottomline; bottomline is
asukhinaṁ sukhinaṁ karōti; I who am not happy am made happy. OK this also we
have to note here; mind alone has got two attributes; unhappy-mind, happy-mind;
mind has got two attributes along with many other attributes; what are the two
attributes; the happy-mind and unhappy-mind. What about the I-the-Ātma?; happy
or unhappy; I being nirguṇaḥ, I am neither happy-I nor am I unhappy-I; I-am-the-

witness-of-happy-mind-or-unhappy-mind; I don’t have happy-attribute also or

unhappy-attribute also. Therefore, I should never say: I-am-happy or I-am-
unhappy. If you want to use a word for I, neither happy nor unhappy adjective
should not be used; then what should you use; ‘I-am-happiness’ if you want to
use. ‘I-am-happiness’ the noun itself you can use; I can never say: I-am-happy-or-
unhappy’. Therefore, asukhinaṁ, the one who is neither happy nor unhappy,
sukhinaṁ iva karōti; the sattva-guṇa makes happy; make him conclude that I-am-
happy. Very very fine discussion; I hope you are able to understand. If you are able
to understand, I am happy. If I say I am unhappy, you will attack me now;
therefore I will say my-mind-is-happy. sukhinaṁ iva karōti. Then tathā jñāna-
saṅgena ca.
Now Śaṅkarācārya goes to the next word in the mūlam. Sukha-saṅgēna-badhnāti,

jñāna-saṅgena-cānagha. And Śaṅkarācārya wants to say everything that we said
with regard to happiness, that can be said with regard to jñānam also. Therefore,
you should ask the question: jñānam belongs to anātma or Ātma? Previously what
did I ask; I asked happiness belongs to anātma or Ātma? Now I am asking the
question, jñānam belongs to Ātma or anātma? When such a question is put up to
an intelligent-student like you, what should you answer?, do not answer; if you
are intelligent, you should not answer. Then what should you ask; you should ask a
counter-question; just as happiness is of two types; biṁba-ānanda and
pratibiṁba-ānanda; jñānam also is of two types; vr̥ tti-jñānam and svarūpa-jñānam.
Vr̥ tti-jñānam means a knowledge that happens in the mind; whenever you know
something. Vr̥ tti-jñānaṁ is a jñānam which happens in the mind, whenever you
know something; when you know a pot, you get what knowledge; gaṭa-jñānam;
paṭa-jñānaṁ, manuṣya-jñānaṁ, including brahma-jñānam; utpannaṁ-jñānam;
every rising-knowledge pramāṇa-janya-jñānam; is called vr̥ tti -jñānam which is a
mixture of a thought and reflected-caitanyaṁ; vr̥ tti plu s pratibiṁba-caitanyaṁ.
And this vr̥ tti-jñānam is born out of pramāṇam; and it rises in the mind; therefore,
it is called pratibiṁba-jñānam. I am giving a new name for vr̥ tti -jñānam;

pratibiṁba-jñānam, because cidābhāsaḥ. And what is another jñānam? Bimba-

jñānam; svarūpa-jñānam. And pratibiṁba-jñānam is an attribute of anātmā or
ātma? It is anātmā-mind. And sattva-guṇa generates pratibiṁba-jñānam. That is
the positive side of sattva-guṇa. We will later see sattvāt sañjāyatē jñānam. Sattva-
guṇa is able to generate jñānam, which jñānam; pratibiṁba-jñānam; but the same
sattva-guṇa being malina-sattvam, it has got āvaraṇa-śakti, contamination;
therefore, what does it cause? Non-discrimination. The same sattva-gunaṁ makes
me have non-discrimination; therefore, what mistake I commit? Just as in the case
of pratibiṁba-ānanda, I transferred the pratibiṁba-ānanda from anātma to Ātma;
the same mistake I successfully commit; the same mistake of transferring what; fill
up the blank; the pratibiṁba-jñānam I transfer from the mind to the Ātma. So
pratibiṁba-jñānam belongs to the mind; therefore, who is jñāni?; Mind is jñāni.
mind is ajñāni. These conditions, these attributes belong to the mind. Instead of
saying mind is a jñāni; what do I say: I-am-a-jñāni. But Svāmiji I never say that . In
the case of vēdānta, you may not say; you are supposed to say; with regard to all
other things you say I am a jñāni; that statement is wrong; I can never be jñāni; I
can never be ajñāni; both are attributes belonging to the mind; I am neither jñāni
nor ajñāni; maximum what I can say is I am biṁba-jñānaṁ. Say ‘aṁ’ (अम्); do not
say ‘ee’ (इ). And all these are ‘like sukhaṁ’. Therefore, Śaṅkarācārya does not want
to say pratibiṁba-jñānam is the attribute; therefore, he says tathā, tathā means all
the discussion we had with regard to pratibiṁba-sukhaṁ you extend to
pratibiṁba-jñānam also. Jñāna-saṅgena ca. And Sānskrīt students should complete
the sentence: tadā sattva jñāna-saṅgēna dēhinām badhnāti. Tathā satvam (that is
the subject of the sentence) jñāna-sañgēna dēhināṁ badhnāti. Jīvaṁ badhnāti.
ज्ञानचमनत सुखसाहचर्ायत् क्षेत्रस्र्ैव नविर्स्र् अन्तःकरणस्र् धमयः, न आत्मनः; आत्मधमयत्वे सङ् गानुपपिेः, बन्धानुपपिेश्च ।
सुखे इव ज्ञानादौ सङ् गः मन्तव्यः । हे अनघ अव्यसन ॥ ६ ॥
jñānamiti sukhasāhacaryāt kṣētrasyaiva viṣayasya antaḥkaraṇasya dharmaḥ, na

ātmanaḥ; ātmadharmatvē saṅgānupapattēḥ, bandhānupapattēśca | sukhē iva
jñānādau saṅgaḥ mantavyaḥ | hē anagha avyasana || 6 ||

So now Śaṅkarācārya himself raises a question; how did you know that the word
sukhaṁ in this ślōka; and the word jñānam in this ślōka refer to pratibiṁba-
sukhaṁ and pratibiṁba-jñānam; and that they do not refer to biṁba-sukhaṁ and
biṁba-jñānam. How did you know ? Because Lord Kr̥ ṣṇa uses only the word
sukhaṁ and he did not say whether it is original or reflected ; when Lord Kr̥ ṣṇa
does not say how did you come to know? He gives two-arguments. First-argument
is the previous-sukhaṁ came we saw it as pratibiṁba-sukhaṁ, because icchā
dvēṣa sukhaṁ duḥkhaṁ saṅgātaḥ. In the thirteenth-chapter Lord Kr̥ ṣṇa has talked
about the word sukhaṁ as belonging to kṣētra; therefore, we came to know that
sukham refers to kṣētra-dharma, the pratibiṁba. And in that list, jñānam is not
given. icchā dvēṣa sukhaṁ duḥkhaṁ saṅgātaḥ cētana dṛtiḥ; jñānam is not there;
but since the word jñānam is occurring along with sukhaṁ; both must belong to
the same time, because of what; sāhacaryaṁ; sāhacaryaṁ means what; proximity.
In that context when it is said it must be pratibiṁba only; that sukhaṁ is
pratibiṁba we came to know from the thirteenth-chapter; that jñānaṁ is
pratibiṁba we come to know because of what argument, not because of it is in the
thirteenth-chapter, but because it is in the context of pratibiṁba-sukhaṁ
sāhacaryāt we come to know. So contextual-argument is given here. This is
argument number one. Jñānam iti sukha sāhacaryāt context kṣētrasya ēva
antahkaraṇasya dharmaḥ; jñānam is pratibiṁba-jñānam only belonging to
kṣētraṁ which is antaḥkaraṇam in this context; na ātmanaḥ. After atmanaḥ full
stop.
Then the next question will be that jñānam must be pratibiṁba-jñānam because of
the word sukhaṁ. Sukham is pratibiṁbam. Sukham is pratibiṁba-sukhaṁ you
come to know because of the thirteenth-chapter you say. Thirteenth-chapter sixth
ślōka is far away; how can you take that sukhaṁ and interpret this ślōka.
Śaṅkarācārya says that is the only one of the reasons. But there are other logical
reasons also. What is that? Pratibimba-sukhaṁ alone you can transfer to Ātma .
Lord Kr̥ ṣṇa talks about transference of sukhaṁ to Ātma because of confusion. Very

fine argument . See whether you can understand . Kr̥ ṣṇā is talking about
transference of sukhaṁ to Ātma. Now when you talk about transference of
sukhaṁ to Ātma, it will be pratibiṁba or biṁba is the question.
The biṁba-sukhaṁ one cannot falsely transfer to the Ātma, why? It is already
belonging to Ātma; where is the question of false-transference. Only pratibiṁba-
sukhaṁ can be falsely-transferred because pratibiṁba-sukhaṁ alone belongs to
the mind, the anātma. Therefore, whenever the topic of transference comes it can
be pratibiṁba-sukhaṁ alone; because that alone is transferable. Suppose I am the
owner of one property; and somebody wants to transfer his property to me
(Nobody is going to transfer, I am just saying, you only entertain false hopes).
Now that somebody can transfer only his property to me, why, because that alone
is not mine. But he cannot say I am transferring your-property-to-you because it is
already mine. So whenever the topic of transference of sukhaṁ or jñānaṁ to Ātma
comes, it can be only the pratibiṁba. That is argument number 2. Sāhacaryaṁ is
one-argument; the second-argument is that the pratibiṁba alone is transferable,
because that does not belong to Ātma, as it belongs to anātmā.
And Śaṅkarācārya gives this. You can see how finer discussions are there in
bhāṣyaṁ. In the mūlam class, we have not done any of these things. Do not say
what we have done also we do not know.
The third-argument he gives is; only transference of something unnatural to me

can create problem; bandaḥ. Whatever is natural, will not bind me. Biṁba-ānanda
never binds me, why because that is natural to me; just as whatever is in my
system is already there with me; it does not cause bondage. But whenever a
wrong thing, that is what happens; whenever there is a transplant, any organ-
transparent, it creates a hell of a problem; because that is not natural to me. My
own kidney will never give problem. But anybody else’s kidney-transferred even
after lot of matching also, it may be brother’s, sister’s, anything, even though it is
matched well, it will create problem because the immunity wants to reject it

because it is extraneous-object. Immediately after transplant, what do they do? It

should not be rejected. Rejection is caused by immunity. This is caused by
allopathic-method. Therefore, what do they do; first-transplant; thereafter what;
like cutting the leg to suit the chappal. The next thing they do is to suppress the
immunity. And remember once immuno-suppressants are given, I am vulnerable
to endless problem. Therefore, I should always be in a room only. Anyway I am
getting into some other topic. Our discussion is what; transferring pratibiṁba-
ānanda to me like transplant. I have become vulnerable.
र्े नह संस्पियजा भोगा ुःखर्ोनर् एव ते ।

आद्यन्तवन्तः कौन्तेर् न तेिु रमते बुधः ॥ ५-२२॥
yē hi saṁsparśajā bhōgā duḥkhayōnaya ēva tē |

ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ || 5-22||
Immuno-suppressant problem has come. yē hi saṁsparśajā bhōgāḥ; whenever

sense-pleasure you transfer on to yourself; you have become vulnerable because
transplant has taken place. Duḥkhayōnaya ēva tē; correctly it is come you see; it
will create problem. But ānanda-Ātma; my own ānanda I claim; it will never create
any problem because original-ānanda is not transplanted. It is like my original-
kidney. The original-kidney never gives problem. It does not need immune-
suppressant. Am I communicating?
So the third-argument of Śaṅkarācārya is in the context of bondage or problem;

the transplantation can be only of pratibiṁba-sukhaṁ and pratibiṁba-ānanda;
biṁba-ānanda and sukhaṁ is neither transplanted nor can it cause any bandanam
also. So bandakatvāt, pratibiṁba-sukhaṁ ēva. So therefore, bandha anupapattēḥ
ca. Look at this: ātma-dharmatvē, if sukhaṁ were the attribute of Ātma; means
bimba-ānanda; ātma-dharmatvē means what; is biṁba-sukhatvē, biṁba-jñānatve
ca sati; sati-saptami; saṅgānupapattēḥ, there is no question of transference; why
no question of transference, because it already belongs to Ātma and bandha-
anupapattēḥ ca; biṁba-sukhaṁ and biṁba-jñānam can never cause bondage.

Pratibiṁba-sukhaṁ causes bondage. Pratibiṁba jñānam also causes bondage.

What is the bondage? As long as I am a jñata, claiming myself to be a jñāni, I will
have bondage because, the more I know more I want to know. Just as there can be
greed with regard to acquisition of money, there can be greed with regard to
acquisition of knowledge also. Swamiji I also feel that I should learn Sānskrīt;
Mīmamsa also I should learn; tarkam also I feel I should learn; but there is no time.
Even revising is a problem, because we have studied Upadēśa Sahasri. Swamiji, I
am not able to revise at all! So the more you study, the more you feel your
smallness, Therefore, karta is apūrnaḥ, bhōktā is apūrnaḥ; jñātā is apūrnaḥ. The
only way of mōkṣa is what; stop to be a karta, bhōktā and jñātā. Therefore, jñānam
also binds you. Be very careful. So sukhē iva, as in the case of sukhaṁ, jñānādau;
with regard to pratibiṁba-jñānaṁ also; saṅgaō mantavyaḥ; there is saṅgaḥ;
saṅgaḥ means adhyāsa; there is transplantation (another word we have got,
transplantation!) of jñānam and bandah ca; there is bondage also. Iti mantavyaḥ;
may you register this very well.
Then hē anagha; agaṁ means pāpam; pāpam by extension means duḥkhaṁ.

Pāpam means duḥkhaṁ also. so anaghaḥ means pāpa-rahitaḥ, duḥkha-rahitaḥ;
Lord Kr̥ ṣṇa is addressing Arjuna; Oh! Arjuna, who is free from pāpam and
duḥkhaṁ? Here the word vyasanam means duḥkhaṁ. Bahuvr̥ hi, na vidyatē agaḥ
yasya; na vidyatē yasya saḥ; avyāsanaḥ; its sambōdana is: Hē avyāsana.
The anvaya is; Hē anaga tatra nirmalatvāt prakāśakam-anāmayam sattvaṁ

sukhasaṅgēna jñānasaṅgēna ca [dēhinam] badhnāti.

444 Verses 14.06 to 14.10
Page 354 Bhāṣyam 2nd paragraph
ज्ञानचमनत सुखसाहचर्ायत् क्षेत्रस्र्ैव नविर्स्र् अन्तःकरणस्र् धमयः, न आत्मनः; आत्मधमयत्वे सङ् गानुपपिेः, बन्धानुपपिेश्च ।
सुखे इव ज्ञानादौ सङ् गः मन्तव्यः । हे अनघ अव्यसन ॥ ६ ॥
jñānamiti sukhasāhacaryāt kṣētrasyaiva viṣayasya antaḥkaraṇasya dharmaḥ, na

ātmanaḥ; ātmadharmatvē saṅgānupapattēḥ, bandhānupapattēśca | sukhē iva
jñānādau saṅgaḥ mantavyaḥ | hē anagha avyasana || 6 ||
Lord Kr̥ ṣṇā is defining each one of the three guṇās and also points out how each
guṇa binds a person. Of them satva-guṇa-laksaṇam and satva-guṇa-bandana-
prakāraḥ are the topics of the sixth verse; which we completed in the last class.
Satva-guṇam was given three definitions; it is pure, bright and benign; these are
the attributes or natures of satva-guṇa, and how they bind has been pointed out;
they transfer the satva-guna or the āvarana-śakti of avidyā, which is inherent in
satva-guṇa, (we have to take that way ~ the satva-guṇa that is the āvaraṇa-śakti of
mūla-avidyā which is inherent in satva-guṇa; binds the dēhi; by transferring
jñānam and sukhaṁ on to ātma. Jñānam and sukhaṁ really belong to anātmā;
they are anātmā dharmaḥ or kṣētra-dharmaḥ; ātma does not have jñānam and
sukhaṁ; and both of them are transferred to ātma; this transference is called
adhyāsa; and this adhyāsa alone is called bondage; because the nirguṇa becomes
saguṇa because of this transference.
And then Śaṅkarācārya resolved a possible doubt that may come; jñānam and
sukhaṁ are of two types; one is bimba-jñānam and the other is pratibiṁba-
jñānam. Similarly, sukhaṁ also is of two types; bimba-sukhaṁ and pratibiṁba-
sukhaṁ; pratibiṁbam means reflected in the mind, or reflected in the thought
also. Pratibiṁba-jñānam is also reflected in the thought , which is called vr̥ tti -

jñānam; and pratibiṁba-sukhaṁ is also reflected in thought; it is called priyā,

mōda, pramōda. Of these two jñānams and two sukhams, bimba and pratibiṁba,
which one is transferred to ātma. Is the prati-biṁbam transferred or biṁbam
transferred is the question. The answer is very simple. Biṁbam need not be
transferred to ātma, why, because it already belongs to ātma; why should it be
transferred? Therefore transference is only with regard to pratibiṁba-jñānam and
pratibiṁba-sukhaṁ only. All these we completed in the last class. Then I gave you
a home work.
What is that? What are the differences between biṁba-sukhaṁ and pratibiṁba-
sukhaṁ which we have discussed in Taittariya in two contexts, one context is
Ānanda-māyā kōśa context; and another is Ānanda-mimāmsa context. We have
talked about four-differences between biṁba-ānanda and pratibiṁba-ānanda; we
can make many differences but four I had mentioned. I said whether you can
recollect to your book or to a friend. And what are those four? Three differences
are uniform and important; fourth-one, you can say this way that way; options are
there.
Three differences are pratibiṁba is anitya-sukhaṁ otherwise called āgama-pāyi;

whereas biṁbānanda is nityaṁ. First difference is anityaṁ and nityaṁ.
The second difference is pratibiṁbānanda is sādiśayam; subject to gradation;

graded-ānanda. Manuṣya-gandharvaṇām-ānanda, dēvā-gandharva (all these
should come to mind); etc. ājānaja, Indra etc. It is graded-ānanda; whereas
biṁbānanda does not have any gradation. In Sānskrīt niradiśayam and sādiśayam.
Sādiśayam is graded.
And the third one alone is very very important, pratibiṁbānanda alone is
experienceable or experiential; biṁbānanda can never be experienced; why,
because it is never an object; it happens to be myself. And the Sānskrīt word I used
was pratibiṁba-ānanda is saṁvēdyam and biṁbānanda is asaṁvēdyam. This word

Śaṅkarācārya uses in his Bṛhadaraṇyaka Bhāṣyam, 3rd chapter, last section, last
mantra. Vijñānam ānandam Brahma; Śaṅkarācārya analyses what is ānanda and
he uses the word asaṁvēdyam. Ātmānanda can never be experienced, why, you
are the blessed-ātma. So what is the third-difference; experiential and non-
experiential. So impermanent-permanent; graded-ungraded; experiential-non-
experiential; these three you have to mention. No choice.
The fourth-one you can make a general statement. One is mithyā; another one is
satyam; which one is mithyā, pratibiṁbānanda is mithya; biṁbānanda is satyam.
That is simple one. Or in the Ānanda-Mimāṁsa context, a contextual-difference I
have talked about; very important in Ānanda-mimāṁsa context; if you can
remember, that will be wonderful; that contextual-difference is pratibiṁba-ānanda
is sādhana-dvyaya-sādhyam; pratibiṁba-ānanda can be acquired through two
methods; whereas biṁbānanda can be acquired only through one method; ēka-
sādhana-sādhyam-biṁbānanda; sādhana-dvaya-sādhyam pratibiṁba-ānanda. And
from this much, you must recollect; if you still do not recollect, that also I will
spend two minutes and complete, what are the two methods of attaining
pratibiṁba-ānanda, experiential-pleasures. Experiential-pleasures can be attained
through two methods; one is called viṣaya and another is called vairāgyam. Viṣaya-
dvāra and vairāgya-dvāra. Viṣaya-dvāra is revealed in Taittariya as dēvā-
gandharva-ānanda; manuṣya-gandharva-ānanda; indra-ānanda, etc.; this is
pratibiṁba-ānanda through viṣaya; then at the end of each one, the upaniṣat uses
a very important word, srōtriyasya ca akāmahatasya. All those viṣaya-ānanda one
can attain without getting anyone of the viṣaya; he can get through vairāgyam;
another word is contentment. That is the more appropriate word; santōṣa-janya-
ānanda. But both viṣaya-ānanda and vairāgya-ānanda are pratibiṁba-ānanda only.
Both viṣaya-ānanda and vairāgya-ānanda are pratibiṁba-ānanda only and how to
attain biṁbānanda; there is only one method; and what is that jñāna-dvāra you
get biṁba-ānanda. What is jñānam; not any jñānam; ātma-jñānam. Through ātma-
jñānam do we get biṁba-ānanda? Get biṁba-ānanda? Very careful. These are all

fundamentals of vēdānta; through ātma-jñānam, we do not get Brahma-ānanda;

we learn to claim I am Brahma-ānanda. This claiming through jñānam is
figuratively called getting-jñānam. Thus biṁba-ānanda is claimed and seemingly
got by ātma-jñānam. Through jñānam can we experience biṁba-ānanda? Through
jñānam also we do not ‘experience’ biṁba-ānanda; we claim ahaṁ asmi. These
are all aside notes; really not required in this context; all came because of sukha-
saṅgēna. Ok. If I get lot, it will go further. So I will restrain myself and go to the
anvayaḥ.
Verse 14.07
रजो रागात्मकं नवद्धि तृरणासङ् गसमुद्भवम् ।

तन्न्नबध्नानत कौन्तेर् कमयसङ् गेन दे नहनम् ॥ गीता १४.०७ ॥
rajō rāgātmakaṁ viddhi tr̥ṣṇāsaṅgasamudbhavam |

tannibadhnāti kauntēya karmasaṅgēna dēhinam || Gītā 14.07 ||
First gist of the verse, very simple only. Rajō-guṇā-lakṣaṇam and rajō-guṇā-
bandana-prakāra are discussed. Rajō-guṇā-lakṣaṇam is of the nature of rāga. Rāga
means passion. Rajas is of the nature of passion; it makes the mind passionate;
passionate means attached to anything that the mind comes across. It may be
people or it may be a particular job; it may be a particular place. The mind is a
sticky mind; carrying gum all over; wherever it goes it gets stuck. Since rajō-guṇa is
rajō-guṇā-pradhāna, it can activate karmēndriya more and therefore, it will make a
person a workaholic committed to more and more action. Therefore, one creates
jñāna-saṅga and this creates karma-saṅga. Sattva-guṇa makes jñānēndriyams
more active; rajō-guṇa makes karmēndriyaṁ more active.
And by making a person passionate about karma, rajō-guṇa binds a person. This is
the essence of this ślōka. We will enter the bhāṣyaṁ.
रजः रागात्मकं रचजनात् रागः गैररकाददविागात्मकं नवद्धि जानीनह । तृरणासङ् गसमुद्भवं तृरणा अप्राप्ताभभलािः, आसङ् गः
प्राप्ते नविर्े मनसः प्रीनतलक्षणः संश्लेिः, तृरणासङ् गर्ोः समुद्भवं तृरणासङ् गसमुद्भवम् ।

rajaḥ rāgātmakaṁ rañjanāt rāgaḥ gairikādivad rāgātmakaṁ viddhi jānīhi tr̥ ṣṇā
saṅgasamudbhavaṁ tr̥ṣṇā aprāptābhilāṣaḥ, āsaṅgaḥ prāptē viṣayē manasaḥ
prītilakṣaṇaḥ saṁślēṣaḥ, tr̥ṣṇāsaṅgayōḥ samudbhavaṁ tr̥ṣṇāsaṅgasamudbhāvam.
Rajaḥ rāgātmakaṁ is the beginning of the verse he introduces; it is pratīka-

grahaṇam; therefore, after rāgātmakam we have to put an dash; then
Śaṅkarācārya defines the ‘rāgaḥ’; gairikādivad rañjanāt rāgaḥ; gairikam refers to
red dye which is used for dying the cloth; gairika is a red sand or red-powder
which is used for dipping the cloth to colour it or dye it; rāga is called rāga because
it dyes the mind with the thought of those objects. Because it is a sticky mind; it
can never let go any object; once it comes in contact with the object; then it goes
on thinking of that; that means whichever object it comes in contact with, the mind
gets tinged by, or coloured by that object. So gairikādivad rañjanāt, since it get
tinged or tinges the mind, therefore, it is called rāgaḥ. Sānskrīt students,
gairikādivad rañjanāt rāgaḥ ucyatē. What is rāgaḥ ucyatē; rajō guṇāḥ rāgaḥ
ucyatē; gairikādivad rañjanāt rajō-guṇāḥ rāgaḥ ucyatē.
Then next sentence is rajah rāgātmakaṁ viddhi jānīhi; you have to supply the
subject rajaḥ; rajaḥ rāgātmakaṁ viddhi jānīhi may you understand rajō-guṇa is of
the nature of passion. After jānīhi full stop. jānīhi is the meaning of viddhi; viddhiḥ
is equal to jānīhi. And when the mind is dominated by rajō-guṇa; when the mind is
passionate, how will it indicate whether my mind is passionate or not; he says it
generates two emotions; the rajō-guṇa generates two emotions ; and they are
tr̥ ṣṇā āsaṅga-asamudbhavaṁ; it is the source of generator; samudhbhavaṁ
means generator or producer ; pañcami vyutpatti ; samudbhavati asmād
samudhbhavam; and it is the source of two things . What are they ? They are tr̥ ṣṇā
and āsaṅgaḥ; then we have to put a dash - Śaṅkarācārya explains; tr̥ ṣṇā is equal to
aprāpta-abhilāṣaḥ, desire for acquiring more and more; a passionate mind is not
satisfied with any of the things it possesses; it may be dress; 200 dresses are there
in the almirah; similarly chappals plenty; property plenty; anything it wants to
acquire more and more; greed or parigrahaḥ; sattva-guṇa votes for aparigrahaḥ; it

wants to give up; whereas rajō-guṇa increases the PORT (do you remember PORT,
Possession, Relation, Obligation - fresh duties it takes up - transactions; all the four
increase more and more when rajō-guṇa is dominant. Aprāpta-abhilāṣaḥ is the
meaning of tr̥ ṣṇā. Sānskrīt students, tr̥ ṣṇā is equal to aprāpta-abhilāṣaḥ. Abhilāṣaḥ
means desire; aprāpta means unacquired object. And after acquisition what will
the mind do; it will tightly hold on to; it does not want to reduce; sattva guṇa if it
acquires new dress; it will renounce one of the old dress; from almirah; if rajō
guṇa is there; but it will acquire; it will never want to dispose of the old even after
25 years; disposal is lesser when rajō guṇa is strong. After aprāptābhilāṣaḥ, full
stop.
Then the next word is āsaṅgaḥ it is in the mūlam; is equal to prāptē viṣayē
manasaḥ prītiḥ; love for the acquired-object and therefore, saṁślēṣaḥ, it means
tightly holding on to that; tightly holding to the things including positions; if I have
got a power I don’t want to let go; aprāptē viṣayē manasaḥ prītilakṣaṇaḥ asaṅgaḥ
saṁślēṣaḥ is asaṅgaḥ. After saṁślēṣaḥ full stop. Then for Sānskrīt students , tr̥ ṣṇā
saṅgayōḥ samudbhavaṁ; samudhbkavaṁ means kāraṇam. It is called tr̥ ṣṇā
saṅgayōḥ samudbhavaṁ. So this is the definition of rajō-guṇa; thus rajō-guṇa
generates desire and attachment.
तन्न्नबध्नानत तत् रजः ननबध्नानत कौन्तेर् कमयसङ् गेन, दृष्टादृष्टािेिु कमयसु सचजनं तत्परता कमयसङ् गः, तेन ननबध्नानत रजः
दे नहनम् ॥ ७ ॥
tannibadhnāti tat rajaḥ nibadhnāti kauntēya karmasaṅgēna, dr̥ṣṭādr̥ṣṭārthēṣu

karmasu sañjanaṁ tatparatā karmasaṅgaḥ, tēna nibadhnāti rajaḥ dēhinam
Tad nibadhnāti is in the second line; tat is equal to rajaḥ; word meaning, it is more
like parenthesis or brackets). Then Kauntēya, hē Arjuna nibadhnāti Kauntēya
karmasaṅgēna, karmasaṅgēna must be connected with nibadhnāti; it binds a
person by creating more and more desire for expanding the field of activity; and
what kind of karma ; both laukika -karma as well as vaidika -karma; so
dr̥ ṣṭādr̥ ṣṭārthēṣu karmasu ; dr̥ ṣṭa-artha means visible benefit like money, land,

ornament, property etc., adṙṣṭārthēṣu means invisible object like svarga,

brahmalōka etc; ārtha means phalaṁ; for dṛsta-phalaṁ and adṙṣṭa-phalaṁ
whatever karma is required; babuvṛhi; dṛṣṭa-adṛṣṭāḥ; arthaḥ prayōjanam yasya
karmaṇaḥ. saṅgaḥ is in the mūlam is equal to sañjanaṁ is equal to tatparatā; tat

paratā means commitment to do more and more; and if one job is over; why can’t
he think that this job is over; let me spend some more time in śravaṇa manana
nidhidhyāsanam; no; if one job is over he replaces it by another two jobs; time is
there, why cannot I do some more job; whenever leisure is there he will never
think of reading more but he will think of doing more karmasaṅgaḥ tat paratā,
tēna nibadhnāti through that karma-saṅga rajō-guṇa binds the dēhi; the jīvātma.
Before going to the next slōka, one more point I have to add. When the mind is
rājasic nature; the mind wants to do more and more action therefore, it creates
attachment to the action is one thing and from the previous ślōka, we have to add
one more point. Not only more and more actions are done; it transfers the action
which belongs to the anātma; those actions are transferred to Ātma. That
transference is not mentioned by the ślōka nor by the ācārya. We have to add
prakṛtē kriyamāṇani guṇaih karmāṇi sarvaṣaḥ, ahaṁkāra vimūdātma
kartamahamiti manyatē; not only I get attached to the action that is the job of rajō-
guṇa; and additional job of rajō-guṇa is what; āvaraṇa-śakti which is inherent in
rajō-guṇa makes me take the karma as my own karma. Instead of claiming I am
akarta and abhōktaḥ, I transfer those karmās unto me and because of adhyāsa,
akarta is converted to karta;
tattvavittu mahābāho guṇakarmavibhāgayoḥ |

guṇā guṇeṣu vartanta iti matvā na sajjate || 3-28||
But this person not only does the karma, but passionately claims that karma
belongs to me.
In fact, this is also just an aside. Dayānanda Svāmiji spent his last days in Riṣikēṣh
and we had gone to Rishikesh you know. Even though he was very sick, he was

trying to give some satsaṅga in the satsaṅga hall. Daily they used to bring Svāmiji
on a wheel chair and all the people were there waiting whether Swamiji will share
something. He could not talk much. Towards the end, he just comes and saw us
and then went; could not even talk, but initially he could talk a little bit and during
that time, he shared a story. That story is relevant here; therefore I am sharing
that story; I have the last story that Svāmiji shared.
A sculptor was a very highly skilled sculptor; and he was so much attached, that he
never wanted to die at all; when he was old he was worried that Yamadharma Rāja
dhutās will come and take him; and therefore, to confuse them what he did; he
made nine sculpters of himself; and he sat around them. So Yama dhūtās came to
take and they could not know which one is the real-sculptor and therefore, they
told Yamadharma Rāja that they could not find him; then Yama said: you do not
know how to handle; and said he will handle it himself; and he came in a human
form. Then looked all of them and said: “These are all so fantastically done!;
certainly this cannot be done by a human being; it must be a product of a celestial
person; I will challenge [he was talking to his assistant]; no human being can do
it”. The original-sculptor jumped immediately and said: “I-have-done-it”. So
Yamadharma Rāja said; it seems wonderful: “Come on let us go to Yama lōka”;
karma saṅgaḥ ahaṁkāra vimūdatma karta abi manyatē. Svāmiji told the story. And
he quoted the slōka;
त्र्ज धमयमधमं च उभे सत्र्ानृते त्र्ज।

उभे सत्र्ानृते त्र्क्त्वा र्ेन त्र्जशस तत्त्र्ज ॥
tyaja dharmamadharmaṁ ca ubhē satyānr̥tē tyaja|

ubhē satyānr̥tē tyaktvā yēna tyajasi tattyaja ||
Renounce everything and final renunciation is renunciation of the idea that I have
renounced, even to say I have renounced is holding on to the renunciation; that I
am a sannyāsi. That is also a problem. These people are grihasthas. Saying that
itself there is an arrogance. Therefore, yēna tyajasi tattyaja. That was the story

svāmiji shared. So karma-saṅga; work-saṅga; because of that what happened;

Yamadharma rāja took him.
The anvaya is; hē kauntēya tvāṁ rajaḥ rāgātmakaṁ tr̥ ṣṇāsaṅgasamudbhāvam

viddhi. {Sānskrīt students, rajah is object, the other two are objective-compliment.
Tad karmasaṅgēna dēhinam nibadhnāti || 7 ||
Verse 14.08
तमस्त्वज्ञानजं नवद्धि मोहनं सवयदेनहनाम् ।

प्रमादालस्र्ननिाभभस्तन्न्नबध्नानत भारत ॥ गीता १४.०८ ॥
tamastvajñānajaṁ viddhi mōhanaṁ sarvadēhinām |

pramādālasyanidrābhistannibadhnāti Bhārata || Gītā 14.08 ||
Tamō-guṇa is given two definitions ajñānajaṁ, mōhanaṁ; ajñānajaṁ means born

out of āvaraṇa-śakti-pradhāna mūla-avidyā. It is born out of āvarana-śakti
pradhāna mulāvidya; Āvaraṇa-śakti pradhāna prakr̥ ti is tamō guṇa. And mōhanaṁ,
it is of the nature of deluding-power, confusing-power; conflicting-power; always
conflicts whether to do or not; and whether to do this or not. This is the nature of
tamō-guṇa; and it binds a person through pramāda, ālasya and nidrā. It is a simple
ślōka. We will go to the bhāṣyam.
तमः तृतीर्ः गुणः अज्ञानजम् अज्ञानात् जातम् अज्ञानजं नवद्धि मोहनं मोहकरम् अनववेककरं सवयदेनहनां सवेिां दे हवताम् ।
प्रमादालस्र्ननिाभभः प्रमादश्च आलस्र्ं च ननिा च प्रमादालस्र्ननिाः ताभभः प्रमादालस्र्ननिाभभः तत् तमः ननबध्नानत भारत ॥ ८
॥
tamaḥ tr̥tīyaḥ guṇaḥ ajñānajam ajñānāt jātam ajñānajaṁ viddhi mōhanaṁ

mōhakaram avivēkakaraṁ sarvadēhināṁ sarvēṣāṁ dēhavatām |
pramādālasyanidrābhiḥ pramādaśca ālasyaṁ ca nidrā ca pramādālasyanidrāḥ
tābhiḥ pramādālasyanidrābhiḥ tat tamaḥ nibadhnāti Bhārata || 8 ||
Tr̥ tīyaḥ guṇaḥ means Tamaḥ; it is third-guṇa; ajñānajam is in the mūlam is equal to
ajñānāt jātam ajñāna is prakr̥ ti , mulāvidyā or māya; and it is āvaraṇa-śakti-
pradhāna-māya; expresses in the form of tamō-guṇa dominance; So ajñānajaṁ
ajñānāt-jātam is equal to ajñānajaṁ; viddhi may you understand; then the next

word is mōhanaṁ; what is mōhanaṁ; here we are not talking about the rāga;
mōhanaṁ literally it means deluding; mōhakaraṁ; deluding; and what do you
mean by deluding; avivēkakaraṁ that which makes the mind non-discriminative;
avivēkakaraṁ means lacking discrimination; sarvadēhināṁ is equal to sarvēṣāṁ
dēhavatām. And the sub-commentators make a beautiful note; dēhavatam, if you
take as the embodied-human-being, then it will mean all the human-beings, living-
beings are deluded; if all-beings will be deluded and there will be no scope for
mōkṣa itself and therefore, dēhavatām refers to dēha-abhimānavatām;
mōhakaraṁ; it deludes only the ajñānis who have not done the śāstra-vicāra;
therefore, dēhavatām means dēha-abhimānavatām; mōhakaraṁ; whereas the
jñānis who do not have dēha-abhimāna; they will not be deluded by tamō-guṇa.
And how does it bind; pramāda-ālasya-nidrābhiḥ is in the mūlam and

Śaṅkarācārya first gives the vigraha-vākyam, it is dvandva-samāsa; pramādaḥ ca
ālasyaṁ; {dot is missing in Ghorakpur book - ālasyaṁ ‘ṁ’ is not there - आलस्यं v/s
आलसस्य} pramādāḥ means negligence; and negligence is defined as not doing what
is to be done; by remaining engaged in other activities; forgetting what is to be
done; kartavya-akaraṇam pramādāḥ. Then ālasyam means laziness; and nidrā you
know; nidrā means sleep; all these three are called pramāda-ālasya-nidrāḥ;
dvandva-samāsah; tābhiḥ, through these three tamaḥ nibadhnāti, tamō-guṇa
binds.
The anvaya is; Hē Bharāta; [tvāṁ] tamah tu ajñānajaṁ sarvadēhinām mōhanaṁ

[ca] viddhi. Tat pramādālasyanidrābhi [dēhinam] badhnāti.
पुनः गुणानां व्यापारः सङ् क्षेपतः उचर्ते —
punaḥ guṇānāṁ vyāpāraḥ saṅkṣēpataḥ ucyatē —

With the previous three ślōkas both the definition and the mode of binding, of all
the three guṇās Lord Kr̥ ṣṇa has completed and now he has to go to the next topic
but before going to the next topic, in this 9th verse Lord Kr̥ ṣṇa summarizes the
bandana-prakāra only once again. The binding-mode of all the three guṇās
together he consolidates and restates. Why he is repeating that; because that is
important, because that alone is the cause of saṁsāra. And therefore, we have to
underline how each guṇa traps us so that we will be alert, unlike our sculptor a
little bit less alert; and Yama himself came to take his life. Therefore, Śaṅkarācārya
says punaḥ which means once again; guṇānāṁ vyāpāraḥ; here vyāpāraḥ means
the banda-prakāraḥ; the mode of binding; saṅkṣēpataḥ ucyatē is briefly reminded
for consolidation.
Verse 14.09
सत्त्वं सुखे सचजर्नत रजः कमयभण भारत ।

ज्ञानमावृत्र् तु तमः प्रमादे सचजर्त्र्ुत ॥ गीता १४.०९ ॥
sattvaṁ sukhē sañjayati rajaḥ karmaṇi Bhārata |

jñānamāvr̥tya tu tamaḥ pramādē sañjayatyuta || Gītā 14.09 ||
Sattvaṁ causes sukha-saṅga; rajō-guṇā causes karma-saṅga and tamō-guṇa

causes pramāda-saṅga; three guṇās causing three types of saṅga or attachments;
you can also translate it as three types of transference of the anātma-dharma into
Ātma. That is the technical definition of saṅga. We will read the bhāṣyaṁ.
सत्त्वं सुखे सचजर्नत संश्लेिर्नत, रजः कमयभण हे भारत सचजर्नत इनत अनुवतयते । ज्ञानं सत्त्वकृतं नववेकम् आवृत्र् आचछाद्य तु
तमः स्वेन आवरणात्मना प्रमादे सचजर्नत उत प्रमादः नाम प्राप्तकतयव्याकरणम् ॥ ९ ॥
sattvaṁ sukhē sañjayati saṁślēṣayati, rajaḥ karmaṇi hē Bhārata sañjayati iti

anuvartatē | jñānaṁ sattvakr̥taṁ vivēkam āvr̥tya ācchādya tu tama ḥ svēna
āvaraṇātmanā pramādē sañjayati uta pramādaḥ nāma prāptakartavyākaraṇam || 9
||

Sattvaṁ sukhē sañjayati is the mūlam is equal to saṁślēṣayati, saṁślēṣaya means

get stuck to that; attached to that; connected to that. Full stop after saṁślēṣayati.
Then rajaḥ karmaṇi; and after karmāṇi, the verb is not there in the ślōka; therefore
Śaṅkarācārya says we have to borrow the verb from the previous sentence and
add; rajaḥ karmāṇi sañjayati; therefore, he says sañjayati iti vartatē; vartatē means
anuvartatē; it is anuvr̥ ttih ; that means you should borrow from the previous
sentence. Rajō-guṇa binds a person to karmās; sattva-guṇa binds a person to
sukhaṁ or peace, quietude.
Then jñānaṁ-āvr̥ tya is the next one . Jñānam is in the mūlam is equal to sattva-
kṛtam vivēkam; here also jñānam should not be taken as svarūpa -jñānam; here it
should be translated not even vr̥ tti -jñānaṁ, but vr̥ tti-jñāna-sāktiḥ; a discriminative-
power is called here jñānam.
Therefore, sattva-kṛtam-vivēkam, the discriminative power; which is caused by

sattva-guṇa; āvr̥ tya, the tamō-guṇa covers the sattva-guṇa we have; so we are not
lacking discrimination. The available discrimination is covered by tamō-guṇa;
āvr̥ tya is in the mūlam is equal to āc chādya; ācchādya means concealment; then
the word ‘tu’ is to differentiate tamo-guṇa from the other two guṇās; tamaḥ, the
tamō-guṇa, svēna āvaraṇātmanā and here be careful svēna āvaraṇātmanā should
be connected with ācchādya previous word. So therefore, Sanskrit students, after
āvr̥ tya we have to read svēna āvara ṇātmanā ācchādya, that way we have to
connect.
Then tamaḥ pramādē sañjayati; pramāda we have to note; not Tamil pramādam;
in Tamil it means wonderful; here pramāda means carelessness, negligence,
omission etc. And Śaṅkarācārya defines pramāda in this ślōka. In the previous
ślōka pramāda came; there he did not define; but here he gives the definition. That
pramādaḥ nāma; that is a separate sentence the word pramāda means prāpta-
kartavya-akaraṇam which means omitting the duty that has to be done; that has
arrived.

The anvaya is: Hē! Bhārata; sattvaṁ [dēhinam] sukhē sañjayati; rajaḥ [dēhinam]
karmaṇi [sañjayati]; tamaḥ tu jñānamāvr̥ tya [dēhinam] pramādē sañjayati uta.
उक्तं कार्ं कदा कुवयन्न्त गुणा इनत उचर्ते —
uktaṁ kāryaṁ kadā kurvanti guṇā iti ucyatē —
So here in the following slōka , Lord Kr̥ ṣṇā adds a note. Each guṇa has got the
power to do its activity, but the guṇa can do that activity only when it is dominant.
If the guṇa is not dominant, it will not be allowed to do its activity by the other two;
the other two will stop that guṇa from doing its activity; therefore we have to
always note that sattva will do its job, not under all conditions, but when it is
dominant. Rajas will do its job not under all conditions, but when it is dominant.
Tamas will do its job when it is dominant. Therefore he says uktaṁ kāryaṁ; the
above-mentioned activity function, why uktaṁ, it was said in the previous portion;
uktaṁ means pūrvēṣu catuṣu slōkēṣu uktaṁ, function, guṇā kadā kurvanti; when
will the guṇās do; the question comes, because they do not do their functions all
the time. That is why when a tamō-guṇā-pradḥāna person is there; in him sattva-
guṇa is there or not? It is there because all the human-beings have got all the
guṇās; because all beings are products of prakr̥ ti. Therefore in a tamō-guṇa
person also sattva-guṇa is there; but sattva-guṇa will not be allowed to express;
because it is not dominant. Therefore kadā, condition is important. Therefore
Śaṅkarācārya raises the question: when do they do their function? And what is the
answer? When they are pre-dominant. So what is the question: when do the guṇās
do their function? And what is the answer? When they are predominant. This slōka

445 Verses 14.10 to 10.14
Verse 14.10
रजस्तमश्चाभभभूर् सत्त्वं भवनत भारत ।

रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तिा ॥ १४.१० ॥
rajastamaścābhibhūya sattvaṁ bhavati bhārata |

rajaḥ sattvaṁ tamaścaiva tamaḥ sattvaṁ rajastathā || 14.10 ||
Lord Krishna is analysing the different-features of the three guṇas, sattva, rajas
and tamas. First he gave the definition of each guṇa, lakṣaṇāṁ, and thereafter he
pointed out how each guṇa binds a person by creating attachment to a relevant
field; sukha-saṅgaḥ, karma-saṅgaḥ and pramāda-saṅgaḥ. Each guṇa will bind a
person by creating saṅga or attachment; that they will create attachment is
definite but where it creates attachment, that alone will vary. One gives sukha-
saṅgam; another gives karma-saṅga; another gives pramāda-saṅga. So this is
called bandana-prakāraḥ or the mode of bondage.
And now in the 10th slōka, Kr̥ ṣṇā wants to give an idea for which Śaṅkarācārya
gives an introduction: when do each guṇa bind a person? When does each guṇa
bind a person?; is there a condition under which they bind?; or they bind all the
time? And Śaṅkarācārya and Lord Kr̥ ṣṇā wants to say that under a condition only.
And what is the condition is being answered in the slōka; Śaṅkarācārya raised the
question in the introduction: kadā uktaṁ kāryaṁ karoti; kadā means when or
under what circumstances? guṇāḥ, uktaṁ kāryam kurvanti; when do the three-
guṇās do their function of binding a person. Iti, if such a question arises, the
answer is given and what is the answer; whenever a guṇa becomes dominant;
then that dominant-guṇa is able to do its function because the other two guṇās
will not limit that guṇa. If all the three guṇas are in equilibrium, then no guṇa will

be allowed to do its function; because the other two guṇās will obstruct it. But
when one of them becomes dominant, the other two guṇās will not be able to
restrain. Therefore the unrestrained-guṇa will do its function . And Kr̥ ṣṇā applies
that to each one of them. When sattva is dominant, suppressing the other two,
sattva will do its function. When rajō-guṇa is dominant, it suppresses the other
two; and does its function and then you can fill up the blanks; when tamō-guṇa is
dominant, it will suppress the other two and will do its function . Kr̥ ṣṇā mentions all
the three. Sattvaṁ rajaḥ tamaḥ abhibhūyaḥ-bhavati; bhavati means dominate;
sattva dominates suppressing the other two. And the second line rajaḥ bhavati;
bhavati we have to supply; rajas dominates by suppressing sattvaṁ and Tamaḥ;
and when tamaḥ bhavati; bhavati means abhibhavati; tamas dominates
suppressing the other two. And Śaṅkarācārya says that the sentence by itself is
incomplete; therefore we have to complete the sentence by adding an extra
clause. Kr̥ ṣṇā says sattvaṁ dominates by suppressing the other two. Śaṅkarācārya
says you should add: When sattvaṁ dominates suppressing the other two,
sattvaṁ does its function; that we have to supply . Kr̥ ṣṇā only says sattvaṁ
dominates suppressing the other two; Śaṅkarācārya says that you add: when
sattvaṁ dominates suppressing the other two, then sattvaṁ does its function.
When rajas dominates suppressing the other two, rajas will do its function.
Similarly, tamas also. Therefore yadā and tadā we will have to add when the
anvaya comes. Now we will go to the bhāṣyam.
रजः तमश्च उभावनप अभभभूर् सि्‍वं भवनत उद्भवनत वधयते र्दा, तदा लब्धात्मकं सत्त्वं स्वकार्ं ज्ञानसुखादद आरभते हे
भारत । तिा रजोगुणः सत्त्वं तमश्च एव उभावनप अभभभूर् वधयते र्दा, तदा कमय तरणादद स्वकार्यम् आरभते । तमआ्र्ो गुणः
सत्त्वं रजश्च उभावनप अभभभूर् तिैव वधयते र्दा, तदा ज्ञानावरणादद स्वकार्यम् आरभते ॥ १० ॥
rajaḥ tamaśca ubhāvapi abhibhūya sattvaṁ bhavati udbhavati vardhatē yadā, tadā
labdhātmakaṁ sattvaṁ svakāryaṁ jñānasukhādi ārabhatē hē bhārata | tathā
rajōguṇaḥ sattvaṁ tamaśca ēva ubhāvapi abhibhūya vardhatē yadā, tadā karma
tr̥ṣnādi svakāryam ārabhatē | tamaākhyō guṇaḥ sattvaṁ rajaśca ubhāvapi
abhibhūya tathaiva vardhatē yadā, tadā jñānāvaraṇādi svakāryam ārabhatē || 10 ||

Rajaḥ tamaśca ubhāu api abhibhūya [Sānskrīt students should note that rajaḥ and
tamaḥ are dvitiya vibhaktiḥ, object of abhibhūyah, and sattvaṁ is prathamā-
vibhakthi, subject of udbhavati] So abhibhūyah means suppressing rajō-guṇa and
tamō-guṇa, sattvaṁ bhavati; bhavati is in the mūlam; udbhavati is equal to
vardhatē; so bhavati finally means dominates.
Then yadā and tadā are Śaṅkarācārya’s addition. So yadā, whenever that happens,
tadā, under those circumstances, labdhātmakaṁ sattvaṁ, the sattva has got
sufficient existence/sufficient power to do its function because the other two will
not pull from behind. That is why he uses the word labdhātmakaṁ sattvaṁ. Then
alone sattva-guṇa exists; that means then alone it is able to do what it is able to
do; when the other two are not restraining it. So labdhātmakaṁ means having
come to existence as it were. Labdhaḥ ātma satta yasya ; bahuvr̥ hi; so
labdhātmakaṁ sattvaṁ, having come to existence as it were, svakāryaṁ ārabhatē,
this is Śaṅkarācārya’s addition; Kr̥ ṣṇā does not say that. Then alone sattva-guṇa is
able to do its function. In simple English, you should never say sattvaṁ produces
jñānam. Even though we say sattvāt sañjāyatē jñānam; Kr̥ ṣṇā’s subtle-message is
never say sattvaṁ generates jñānam, you always add an adjective, dominant-
sattvaṁ generates-jñānam. Never say rajas generates-karma; then add an
adjective, what is that; dominant-rajas generates karma. Similarly tamas does not
create mistakes but dominant-tamas creates mistakes. That is the message of this
ślōka. Svakāryaṁ means its function; what are the functions? Jñānasukhādi like
jñānam; what jñānam; here it refers to vr̥ tti -jñānam; careful; and sukhaṁ; what
sukhaṁ; pratibiṁba-sukhaṁ; jñāna-sukhādi means vr̥ tti -jñānam; pratibiṁba-
sukhaṁ ca sattvam ārabhatē.
Tathā means, so also, moreover rajō-guṇaḥ, the same rule has to be extended to
the rajō-guṇa also. And what does rajō-guṇa do; sattvaṁ tamaḥ ca ēva ubhāu api
abhibhūya [Sānskrīt student should note: rajō-guṇaḥ is prathamā-vibhakthi
sattvaṁ and tamaḥ are dvitiya-vibhakthi; object of abhibhūya. So when rajō
dominates yadā-tadā, the dominant rajō-guṇa will generate two things; what do

they generate; they generate karma. And not only karma tr̥ ṣnādi; tr̥ ṣnā means
more desire to do more karma; in one PORT will expand in the other PORT will
decrease. I hope you understand. Sattva will decrease the PORT; rajō guṇa will
increase the PORT. Do not ask what is PORT, whether it is Chennai Port or Vizag
PORT, assuming you know the meaning. So karma-tr̥ ṣnādi means desire for action
etc., ārabhatē.
Then tamākhyaḥ (last paragraph) is a compound word [Sānskrīt students should

note that there should not be a gap in between ; bahuvr̥ hi, tamah iti ākhyaḥ yasya
saḥ] So similarly tamō-guṇa also, sattvam rājasca ubhāvapi abhibhūya;
suppressing sattva and rajas. So when tamō-guṇa is dominant, jñānēndriyams also
will be passive; karmēndriyam also will be passive; both will be passive. Then what
will be active? He says jñānāvaraṇādi ārabhatē; Sānskrīt students very careful,
jñānāvaraṇādi; don’t translate jñānaṁ, āvaraṇaṁ etc. it creates; you should not
say jñānaṁ, āvaraṇaṁ etc. jñānāvaraṇam etc. it does not generate jñānam; it
generates jñānāvaraṇam, jñānāvaraṇam means forgetfulness of whatever one
wants to do. If you question him, for everything his answer will be: “I forgot; I
forgot”; regular answer for everything is “I-forgot”; and if at all he remembers he
remembers the wrong-thing; therefore, for the class also, Friday-class, Saturday-
text will be brought; first of all he will not come to the class, and again a wrong
book, and all those; everywhere forgetfulness and mistakes happen. That is called
āvaraṇaṁ. So jñānāvaraṇam, not dvandva-samāsa; jñānāvaraṇam is tat-puruṣa-
samāsa.
The anvaya: This is going to be based on Śaṅkarācārya’s bhāṣyam. [yadā] sattvaṁ

rajaḥ tamaḥ ca abhibhūya bhavati [tadā] svakāryam karoti; [yadā] rajaḥ sattvaṁ
tamaḥ ca ēva [abhibhūya bhavati tadā svakāryam karōti]; tadā yada tamaḥ
sattvam rajaḥ [ca abhibhūya bhavati], tadā svakāryam karōti, hē Bhārata.
र्दा र्ो गुणः उद्भूतः भवनत, तदा तस्र् ककं शलङ् गचमनत उचर्ते —

yadā yō guṇaḥ udbhūtaḥ bhavati, tadā tasya kiṁ liṅgamiti ucyatē —
In the following three verses , Lord Kr̥ ṣṇa entering into the third topic regarding
the indication to find out which guṇa is dominant in us, because the guṇās
themselves are not physically visible. So you cannot say even though symbolically
we give colours to the guṇās, sattva guṇa is supposed to be whitish and rajō-guṇa
red and tamō-guṇa dark. It is only symbolic-colour; you cannot expect that when
sattva-guṇa is dominant suddenly I become more and more fair; similarly today I
get up in the morning I am red; so they are only symbolic-colours; the three guṇās
are na pratyakṣa-gōcaram; and wherever pratyakṣa-pramāṇam does not function,
you have to use what: anumāna-pramāṇam; and if we have to use anumāna-
pramāṇam; you require an indication or liṅgam; when fire is not pratyakṣa-
gōcaram; you can know the fire by anumānam; but for anumānam of the fire, you
require a liṅgam; the smoke becomes liṅgam. Similarly, for three guṇās for
inference we require a liṅgam; so that we can know whether sattva, rajas or tamas
is dominant. And again we should use these liṅgams to assess whom? To assess
not the other people; very very careful; never judge other people; it is none of our
business; we have to assess ourselves so that we know what is the sādhana
required.
If tamō-guṇa is dominant, karma-yōga becomes important; if rajō-guṇa is

dominant, upāsana-yōga is important; when both are not dominant, jñāna-yōga is
important. You see it is correctly coming. When tamō-guṇa is dominant, karma-
yōga; when rajō-guṇa is dominant, upāsana-yōga; when both are not dominant
and sattva-guṇa is dominant, jñāna-yōga.
परीक्ष्र् लोकान् कमयचचतान् ब्राह्मणो

ननवेदमार्ान्नास्त्र्कृतः कृतेन ।
तनद्वज्ञानािं स गुरुमेवाभभगचछे त्
सचमत्पाभणः श्रोनत्रर्ं ब्रह्मननष्ठम् ॥ 1.2.12॥

parīkṣya lōkān karmacitān brāhmaṇō

nirvēdamāyānnāstyakr̥taḥ kr̥tēna |
tadvijñānārthaṁ sa gurumēvābhigacchēt
samitpāṇiḥ śrōtriyaṁ brahmaniṣṭham ||Mundaka 1.2.12||
Here brāhmaṇaḥ [means not karma-brāhmaṇaḥ; jāti-brāhmaṇaḥ; guṇa-

brāhmaṇaḥ] nirvēdam-āyānna-astyakr̥ taḥ kr̥ tēna, tadvijñānārthaṁ sa
gurumēvābhigacchēt; somewhere he have heard this.
Therefore, Śaṅkarācārya says yadā yaḥ guṇāḥ udbhūtaḥ bhavati, whenever a

particular guṇa is dominant, tadā tasya kiṁ liṅgam, what is the clue or mark or
indication or hētu, iti ucyatē. What is that? We will read the ślōka.
Verse 14.11
सवयद्वारेिु दे हेऽत्स्मन्प्रकाि उपजार्ते ।

ज्ञानं र्दा तदा नवद्यानद्ववृिं सत्त्वचमत्र्ुत ॥ गीता १४.११ ॥
sarvadvārēṣu dēhē:'sminprakāśa upajāyatē |

jñānaṁ yadā tadā vidyād vivr̥ddhaṁ sattvamityuta || Gītā 14.11 ||
The eleventh verse is sattva-liṅgam [expression], twelfth-verse is rajō-liṅgam

(liṅgam is not Śiva-liṅgam, liṅgam means indication/expression; and thirteenth-
verse talks about tamō-liṅgam. And what is the sattva-liṅgam? Lord Kr̥ ṣṇa says
jnānēndriyams become active. Whenever free-time comes, do I want to do
something; do I want to know something; whenever on a particular day class is not
there or any day one hour extra is available, will I go out and do something or will I
know something; jñānēndriya-pradhāna sattva-liṅgam; karmēndriya-pradhāna
rajō-liṅgam. So that is said here; all the dvāraṁs, jñānēndriyams are craving for
reading something; hearing something or doing something connected with
knowledge; jñāna-pradhānaḥ and jñānam is prakāśaḥ. Prakāśaḥ means bright;
then you can understand I am sattva-guṇi.

सवयद्वारेि,ु आत्मनः उपलच्ब्धद्वाराभण श्रोत्रादीनन सवायभण करणानन, तेिु सवयद्वारेिु अन्तःकरणस्र् बुिेः वृशिः प्रकािः दे हे
अत्स्मन् उपजार्ते । तदे व ज्ञानम् । र्दा एवं प्रकािो ज्ञाना्र्ः उपजार्ते, तदा ज्ञानप्रकािेन शलङ् गेन नवद्यात् नववृिम् उद्भूतं
सत्त्वम् इनत उत अनप ॥ ११ ॥
sarvadvārēṣu, ātmanaḥ upalabdhidvārāṇi śrōtrādīni sarvāṇi karaṇāni, tēṣu

sarvadvārēṣu antaḥkaraṇasya buddhēḥ vr̥ttiḥ prakāśaḥ dēhē asmin upajāyatē |
tadēva jñānam | yadā ēvaṁ prakāśō jñānākhyaḥ upajāyatē, tadā jñānaprakāśēna
liṅgēna vidyāt vivr̥ddham udbhūtaṁ sattvam iti uta api || 11 ||
Sarvadvārēṣu, after that put a hypen – first Lord Kr̥ ṣṇa gives the meaning of the
word dvāraṁ; because literally dvāraṁ means apertures or holes and Lord Kr̥ ṣṇa
says light comes in the holes; if you literally translate the ślōka, it means light
comes in the holes of the body; means you should not look for light coming
through the mouth. Śaṅkarācārya here says the hole means the sense-organs;
ātmanaḥ; ātmanaḥ reflexive-pronoun; upalabdhidvārāṇi, upalabdhi means
jñānam; dvāraṁ means instrument; dvāraṁ means jñāna-indriyāṇi. What are they:
śrōtrādīni sarvāṇi karaṇāni, like ears, eyes etc., sarvāṇi karaṇāni means indriyāṇi;
all the sense-organs is the meaning of the word dvāraṁ; dvāraṅi ucyantē we have
to supply and put a full stop.
Then tēṣu sarvadvārēṣu, not only the sense-organs become bright; that means
whenever he has little extra time you would like to use jñānēndriyam to know
more, rather than use the karmēndriyaṁs and knock-about; I went there; and
from there I went elsewhere, etc., what I did for vacation, etc. he will run-about
and knock-about. Here he does not use karmēndriyas, he becomes jñānēndriya-
pradhāna. And sometimes we may force ourselves to read something. But if we
force ourselves to read something or put a CD on, if it is forced listening, I will be
sitting there; and CD will be on; my mind will be busy thinking of various things;
poor Svāmiji mātram vanarōdhanam; will go on talking and I will do something; if
you are forcing and rajō-guṇa is there; lecture will be on; mind will be wandering;
either leg will wander or mind will wander; at least best thing will be switch of the
CD and do something useful. Otherwise neither this nor that; what to do; rajō-
guṇa is dominant. Therefore, tēṣu sarvadvārēṣu, in all of them antaḥkaraṇasya

buddhēḥ-vr̥ ttiḥ; jñāna-vr̥ tti has to take place with the open sense -organs; not only
sense-organs must be open ; but the mind must generate jñāna -vr̥ tti which Lord
Kr̥ ṣṇa calls prakāśaḥ. Mental-light; the light of knowledge; prakāśaḥ is equal to
buddhēḥ-vr̥ ttiḥ; after prakāśaḥ, we should read, buddhēḥ-vr̥ ttiḥ that means vr̥ tti -
jñānam; where, asmin dēhē upajāyatē , the mind absorbs like sponge absorbing
water; mind absorbs anything that is taught . Lord Kr̥ ṣṇa himself is worried
because word prakāśaḥ you should not take it literally and expect light to come
from the sense -organs; therefore, Lord Kr̥ ṣṇa himself comments upon the word
prakāśaḥ; jñānam. So jñānam in the second line is the meaning of the word
prakāśaḥ; given by Lord Kr̥ ṣṇa himself. Prakāśaḥ that is jñānam; they say prakāśaḥ
aka [also known as] jñānam; prakāśaḥ i.e, knowledge upajāyatē; when that is born;
yadā ēvaṁ prakāśāḥ jñānākhyaḥ upajāyatē, when prakaśa, the light of knowledge
arises, tadā jñānaprakāśēna liṅgēna, when I read more; hear more; understand
more, then it means sattva-guṇa is dominant in me, I am ideal for jñāna yōga.
Jñāna-prakāśēna liṅgēna vidyāt may one know, vivr̥ ddham in the mūlam is equal to
udbhūtaṁ means dominant. Otherwise whatever you have to listen; you have to
go back and listen again (that is one advantage with CD, you can push Svāmiji up
and down, you cannot do that in the class!); you have to listen everything second
time, third time fourth time ; because listening simply does not take place . So
vivr̥ ddham udbhūtaṁ sattvam iti uta api; may you understand.
The anvaya is: yadā asmin dēhē sarvadvārēṣu prakāśaḥ {jñānaṁ} upajāyatē, tadā
sattvam vivr̥ ddhaṁ iti uta vidyāt.
रजसः उद्भूतस्र् इदं चचह्नम् —
rājasaḥ udbhūtasya idaṁ cihnam —

Verse 14.12
लोभः प्रवृशिरारम्भः कमयणामिमः स्पृहा ।

रजस्र्ेतानन जार्न्ते नववृिे भरतियभ ॥ गीता १४.१२ ॥
lōbhaḥ pravr̥ttirārambhaḥ karmaṇāmaśamaḥ spr̥hā |

rajasyētāni jāyantē vivr̥ddhē bharatarṣabha || Gītā 14.12 ||
Rājasaḥ udbhūtasya idaṁ cihnam — the following is the indication of dominant

rajō-guṇa; everywhere he adds the adjective; he does not say lingam of rajō-guṇa;
he says liṅgam of dominant rajō-guṇa; cihnam means liṅgam; both means mark or
indication. And for sattva-guṇa there is only one indication mark was given;
jñānam; for rajō-guṇa five marks are given; lōbaḥ; pravṛttiḥ; karmaṅa-ārambhaḥ,
aśamaḥ and spr̥ hā; the entire first line gives five indicatory marks of rajō-guṇa.
लोभः परिव्याददत्सा, प्रवृशिः प्रवतयनं सामान्र्चेष्टा, आरम्भः; कस्र्? कमयणाम् । अिमः अनुपिमः, हियरागाददप्रवृशिः, स्पृहा
सवयसामान्र्वस्तुनविर्ा तृरणा — रजशस गुणे नववृिे एतानन शलङ् गानन जार्न्ते हे भरतियभ ॥ १२ ॥
lōbhaḥ paradravyāditsā, pravr̥ttiḥ pravartanaṁ sāmānyacēṣṭā, ārambhaḥ; kasya?

karmaṇām | aśamaḥ anupaśamaḥ, harṣarāgādipravr̥ttiḥ, spr̥hā
sarvasāmānyavastuviṣayā tr̥ ṣṇā — rajasi guṇē vivr̥ddhē ētāni li ṅgāni jāyantē hē
bharatarṣabha || 12 ||
Lōbhaḥ, generally translated as greed; and Śaṅkarācārya defines it as

paradravyāditsā; āditsā means desire to acquire more and more; and that too
paradrvya; means that belongs to someone else; which means desire for
illegitimate-acquisition is lōbhaḥ. Here Śaṅkarācārya gives this meaning; we can
extend also, even legitimate acquisition also when it is beyond limit that is also
called lōbhaḥ But here Śaṅkarācārya defines it as illegitimate-acquisition;
paradravyāditsā (Sānskrīt students āditsā is desiderative, ādatum icca, āditsā).
Desire to acquire something which does not legitimately belong to me.
Then next one pravṛttiḥ; is equal to pravartanaṁ is equal to sāmānyacēṣṭā, being

active all the time; moving from one place to another; and from there coming
back; like what is auto-biography; biography of an auto; what does auto do; go

there, from there go somewhere else and come back, etc. Similarly knocking about
without achieving much; that is called pravr̥ ttih sāmānyacēṣṭā;
Then ārambhaḥ; ārambaḥ means viśēṣa-cēṣṭā; means taking up huge projects; the
previous one is generally doing something; ārambaḥ is specifically entering into
huge projects; yajñādi karma; very big yāga. So he cannot remain quiet; some
project or the other; it may be even religious project; remember, even religious
project comes under rājasi karmās only, because karmēndriyas are active; I will not
be able to do anything centered on jñānaṁ. Therefore, yañādi karma also will
come under that. Therefore, kasya? Śaṅkarācārya puts a question mark; āraṁbaḥ
means embarking upon; what? karmaṇām; huge project like building temple or
starting a school. Therefore, karmaṇāṁ; remember they will do lot of service to
the society; this is an objective analysis and it is not criticism of rajō-guṇa; in fact if
a society progresses if there are great āśramams; great schools or hospitals etc.;
remember it is because of rajō-guṇa only. We are only objectively saying rajō-guṇa
will increase projects; but if you want to see the other side that person cannot do
śravaṇaṁ mananam and nidhidhyāsanam. Why, because there is no time for such
work; he will complain; Svāmiji, no time. he is busy all the time with no time from
śravaṇaṁ and no mind for mananam, because even when time is there; mind will
be preoccupied with various initiated-projects. We are not saying it is wrong; we
say it is another type of personality. Therefore, karmaṇāṁ āraṁbaḥ.
Then aśamaḥ once he started it will never end; aśamaḥ is equal to anupaśamaḥ,
non-cessation, continuity, post-retirement again he will take some more job;
Śaṅkarācārya says harṣarāgādipravr̥ ttiḥ, not only physically-active, mentally also all
the time emotionally-active; emotion pradhānaḥ; an emotionally-active-mind
cannot learn; therefore, harṣa; harṣa means happy, through sense-pleasures; he
want to be engaged in sense pleasure; and rāga, rāga means attachment; ādhi etc,
pravr̥ ttih, both of them represents emotionally-active; either he is physically-
restless or he is mentally-restless; not or, physically and mentally, all the time
restless.

Then the next one is spr̥ hā , it means sarva-sāmānya-vastu-viṣayā tr̥ ṣṇā; general
desire for one thing or the other; shopping craze; they write shop and shop and
shop there is a slogan in front of Malls; which are ready to maul you financially;
therefore what is the slogan; shop and shop and shop until you fall dead; have you
read this slogan; better you note; until you fall dead shop; shopping-craze; sarva-
sāmānya-vastu-viṣayā tr̥ ṣṇā; why are going to the Mall; just like that; take a bag
and they give you a push cart to go to all the bye-lanes of the Mall and keep on
dumping; these are all problems; sāmānya-vastu-viṣayā tr̥ ṣṇā all this will come
when: rajasi-guṇē vivr̥ ddhē , when rajō-guṇa is dominant and he is unstoppable;
ētāni liṅgāni jāyantē all these indications increase.
The anvaya: hē bharatarṣabha rajasi vivr̥ ddhē [sati] ētāni - {Kr̥ ṣṇā himself explains,
the following indicatory marks - what are they - lōbhaḥ, pravr̥ ttiḥ, karmaṅām
ārambhaḥ, aśamaḥ, spr̥ hā - this is the explanation of ētāni, they are the indicatory
marks} jāyantē.
Verse 14.13
अप्रकािोऽप्रवृशिश्च प्रमादो मोह एव च ।

तमस्र्ेतानन जार्न्ते नववृिे कुरुनन्दन ॥ गीता १४.१३ ॥
aprakāśō:'pravr̥ttiśca pramādō mōha ēva ca |

tamasyētāni jāyantē vivr̥ddhē kurunandana || Gītā 14.13 ||
When tamas is dominant, the first thing that happens is jñānēndriyams also will
become passive; karmēndriyams also will become passive. In sātvic-person, one is
active, in rājasic-person, the other is active; whereas in tāmasic-person both of
them are passive; neither jñānēndriyam nor karmēndriyam. That is one indication.
And even if either of them becomes active, means either jñānēndriyam or
karmēndriyam become active a little bit; what will happen; pramādaḥ mōhaḥ ēva
ca. Whatever action he does, it will be wrongly done. You ask him to buy

something and bring, he will buy the wrong thing or in wrong measure. Therefore
actions will be with pramādha; pramādha means erroneous, mistaken-action.
And mōhaḥ means what; whenever jñānēndriyam is little bit active, whatever he
understands is wrong-understanding. Pramādaḥ means wrong-action and mōhaḥ
means wrong-understanding. Therefore, non-action or wrong-action; non-
understanding or wrong-understanding; four are indications of tamō-guṇa
dominant. Look at the bhāṣyam.
अप्रकािः अनववेकः, अत्र्न्तम् अप्रवृशिश्च प्रवृत्त्र्भावः तत्कार्ं प्रमादो मोह एव च अनववेकः मूढता इत्र्ियः । तमशस गुणे
नववृिे एतानन शलङ् गानन जार्न्ते हे कुरुनन्दन ॥ १३ ॥
aprakāśaḥ avivēkaḥ, atyantam apravr̥ttiśca pravr̥ttyabhāva ḥ tatkāryaṁ pramādō

mōha ēva ca avivēkaḥ mūḍhatā ityarthaḥ | tamasi guṇē vivr̥ddhē ētāni li ṅgāni
jāyantē hē kurunandana || 13 ||
Aprakāśaḥ is equal to avivēkaḥ; avivēkaḥ means non-understanding; non-learning

and non-discrimination, etc. avivēkaḥ.
Then atyantam; atyantam should be added to everyone; atyantam-aprakāśaḥ;

then atyantam -apravr̥ ttiḥ; atyantam means intense ; then apravr̥ tti ḥ is in the
mūlam is equal to pravr̥ tti-abhāvaḥ; aprakāśaḥ refers to suppression of satva-guṇa
by tamō-guna; and apravr̥ ttih means the suppression of rajō -guṇa; both are done
by what; tamō-guṇa; either it suppresses sattva-guṇa also, aprakāśaḥ; it
suppresses rajō-guṇa also, apravr̥ ttiḥ; pravr̥ tti-abhāvaḥ.
Then, tatkāryaṁ and its consequence also; what is the consequence; pramādaḥ
mōhaḥ ēva ca; pramādaḥ means those minimum actions will be wrongly done;
mōhaḥ means minimum learning will wrongly learnt; pramādāḥ mōhaḥ ēva ca;
mōhaḥ is in the mūlam; is equal to avivēkaḥ is equal to mūḍhatā
misunderstanding All these four indications, tamasi guṇē vivr̥ ddhē , when tamō-
guṇa is dominant; ētāni liṅgāni jāyantē, this indicatory mark will increase. Ok.

The anvaya: hē kurunandana tamasi vivr̥ ddhē [sati]; ētāni after ētāni – what are
they aprakāśaḥ, apravr̥ ttiḥ ca, pramādaḥ; mōhaḥ ēva ca - jāyantē.
मरणद्वारेणानप र्त् फलं प्राप्र्ते, तदनप सङ् गरागहेतुकं सवं गौणमेव इनत दियर्न् आह —
maraṇadvārēṇāpi yat phalaṁ prāpyatē, tadapi saṅgarāgahētukaṁ sarvaṁ

gauṇamēva iti darśayan āha —
With the previous ślōka, third-topic is over; what is the third-topic: it is liṅgam;
what was the first and second topics? lakṣaṇam and bandana-prakāraḥ;
definition, mode of bondage; indicatory mark; three are over. Now in the following
portion, Lord Kr̥ ṣṇa wants to talk about the consequence or kāryam; even though
consequence and liṅgam are essentially same only. But in a different manner he
wants to present the consequence of dominance of each guṇa; and the
consequence itself he divides into two; one is the consequence after death and the
other is consequence before death; that is in the current life; iha-lōka kāryam and
maraṅānantara-kāryam; and consequence after death we are going to call it as
gatiḥ.
Gatiḥ means maraṅa-anantaram; what direction he will travel; whether he goes

upwards or sidewards or downwards; this is called gathi-trayam. And then the last
one will be the consequence in the current life itself; which we are going to call
kārya-trayam. So gathi-trayam after death; and kārya-trayam in the current janma.
These are the two topics that are going to come for which Śaṅkarācārya gave the
introduction which we will see in the next class.

446 Verses 14.14 to 14.18
Page 357 Bhāṣyam top line
Verse 14.14 Introduction (cont’d)
मरणद्वारेणानप र्त् फलं प्राप्र्ते, तदनप सङ् गरागहेतुकं सवं गौणमेव इनत दियर्न् आह —
maraṇadvārēṇāpi yat phalaṁ prāpyatē, tadapi saṅgarāgahētukaṁ sarvaṁ

gauṇamēva iti darśayan āha —
Talking about the different features of the three guṇās, Lord Kr̥ ṣṇā dealt first with
the lakṣaṇam of each guṇa, then he dealt with bandana-prakarāḥ; then he dealt
with the kāryam of each one, and now he is talking about the gatiḥ; what happens
to the jīva after death, depending upon the dominance of each guṇa, and we
should of course note that this gatiḥ is talked about from the standpoint of ajñāni
only. jñāni is also sātvic alright; ajñāni also may be a sātvic -person; a sātvic-ajñāni
will travel after death; a sātvic -jñāni will not travel after death. Therefore, jñāni
does not come to the picture at all.
Jñāni travels in which direction (are you awake?) Jñāni does not travel at all; atra
brahma samaśnutē.
So introduction to that topic Śaṅkarācārya gives maraṇa-dvārēṇāpi phalaṁ

prāpyatē, by means of death also or after death also phalaṁ-prāpyatē; here
phalaṁ means gatih; three types of travel happens. Tadapi saṅga-rāga-hētukaṁ
ēva, the travel is influenced by both saṅga and rāga; saṅga means what;
attachment and rāga also means attachment; since both of them have the same
meaning; in this context rāga can be taken as desire; saṅga-kāma-hētukaṁ.
What is the difference between desire and attachment; you should remember;
desire is towards something which we don’t have; aprāpta viṣayē kāmaḥ;

attachment is only towards things which we have already attained; prāpta viṣayē
rāgaḥ and aprāpta viṣayē kāma; both rāga and kāma will determine the direction
of the journey;
कामान् र्ः कामर्ते मन्र्मानः

स कामभभजायर्ते तत्र तत्र ।
पर्ायप्तकामस्र् कृतात्मनस्तु
इहैव सवे प्रनवलीर्न्न्त कामाः ॥ I I I .i i .2॥
kāmān yaḥ kāmayatē manyamānaḥ

sa kāmabhirjāyatē tatra tatra |
paryāptakāmasya kr̥tātmanastu
ihaiva sarvē pravilīyanti kāmāḥ || Mundaka III.ii.2||
sa kāmabhirjāyatē tatra tatra. Therefore, travel is decided by saṅga and rāga.

{Sānskrīt students should note : bahuvr̥ hi, saṅga rāgau eva hētuḥ yasya phalasya.
So the gatiḥ is determined by saṅga and rāgaḥ.
Now the next question is saṅga and rāga are determined by what? sarvaṁ
gauṇam ēva; they are determined by the three guṇās only. Gauṇam means in this
context guṇa-hētukam or guṇa-janyam. Therefore what is the message; guṇa
determines the desire; desire determines punar-janma. Therefore, ultimately guṇa
alone determines punar-janma. Iti darśayan, that is being taught here; so each one
corresponding to one guṇa; fourteenth ślōka is sattva-guṇa gatih; 15th rajō-guṇa
and tamō-guṇa gatiḥ.
Verse 14.14
र्दा सत्त्वे प्रवृिे तु प्रलर्ं र्ानत दे हभृत् ।

तदोिमनवदां लोकानमलान्प्रनतपद्यते ॥ गीता १४.१४ ॥
yadā sattvē pravr̥ddhē tu pralayaṁ yāti dēhabhr̥t |

tadōttamavidāṁ lōkānamalānpratipadyatē || Gītā 14.14 ||

Sattva-guṇa leads to sātvic-desires and sātvic-desires will take to higher-lōka; that

is the message and we will go to the bhāṣyaṁ.
र्दा सत्त्वे प्रवृिे उद्भूते तु प्रलर्ं मरणं र्ानत प्रनतपद्यते दे हभृत् आत्मा, तदा उिमनवदां महदाददतत्त्वनवदाम् इत्र्ेतत्, लोकान्
अमलान् मलरनहतान्प्रनतपद्यते प्राप्नोनत इत्र्ेतत् ॥ १४ ॥
yadā sattvē pravr̥ddhē udbhūtē tu pralayaṁ maraṇaṁ yāti pratipadyatē dēhabhr̥t

ātmā, tadā uttamavidāṁ mahadāditattvavidām ityētat, lōkān amalān malarahitān
pratipadyatē prāpnōti ityētat || 14 ||
Yadā sattvē pravr̥ ddhē; sattvē pravr̥ ddhē sati when sattva-guṇa is pravṛddham is in
the mūlam is equal to udbhūtē when it is dominant, pralayaṁ is in the mūlam is
equal to maraṇaṁ yāti; yatā must be connected to pralayaṁ yāti; yatā pralayaṁ
yāti; and in this context praḷayam means maraṇam of the individual-death only;
not mahā-pralayaṁ; yāti is in the mūlam ; is equal to pratipadyatē , he takes to or
he dies; dēhabhr̥ t is in the mūlam is equal to ātmā. And here the Ātma should refer
to sōpathika-jīvātma because the original-Ātma will not travel at all. Therefore,
here Ātma refers to cidābhāsaḥ-sahita-sūkṣma-śarīraṁ. So dēhabhr̥ t ; and the
commentators take dēhabhr̥ t as dēha abhimāni ; so the one who carries the body ;
bhr̥ t means carrier; carrying the body means having ahaṁ bhāvana in the body; in
short ajñāni ; jñāni does not come under dēhabhr̥ t ; jñāni is vidēahaḥ; abhimāna
abhāvāḥ. So Ātma here means ajñāni jīvātma iti arthaḥ. Tadā, at that time of death,
uttamavidāṁ lōkān pratipadyatē; uttama vidāṁ is in the mūlam is equal to
mahadāditattvavidām; uttamaḥ here refers to great dēvatās like mahad adhi.
Mahat means Hiraṇyagarbhaḥ; mahadādhi tattvam means Hiraṇyagarbhādi

dēvatās, virāt dēvatā etc. and the word vidāṁ means upāsakhānām; so uttama
vidāṁ means dēvatā upāsakhānām; ityētat, that is the meaning.
And the next word is lōkān in the mūlam; he does not give the meaning; we have
to understand lōkān means those higher lōkas; and dēvatā upāsakhānām lōkān

means what; whatever the lōkas the dēvatā upāsakās will go, that means higher
lōkas, those higher lōkas this sātvic person will attain.
The next word in the mūlam is amalān, is equal to malarahitān, free from all the
impurities; here the word impurity refers to duḥkhaṁ or sorrow; therefore,
duḥkha rahitāñ lōkān; because in higher lōkas, sorrow is not totally absent; but
sorrow is heavily less, because in higher lōkas; puṇyam is dominant and pāpam is
lesser and therefore, sukhaṁ is more and duḥkha is less and that is said here as
malarahitān lōkān; pratipadyatē is in the mūlam is equal to prāpnōti he will attain.
Ityētat means is equal to; whenever Ityētat comes we have to put equal to; equal
to you cannot put anywhere; equal to pratipadyatē is equal to prāpnōti. What is
the essence of this ślōka: sātvic people will go to higher lōkas after death.
The anvaya : sattvē pravr̥ ddhē tu yadā dēhabhr̥ t pralaya ṁ yāti, tadā [saḥ]
uttamavidāṁ amalān lōkān pratipadyatē.
Verse 14.15
रजशस प्रलर्ं गत्वा कमयसङ् नगिु जार्ते ।

तिा प्रलीनस्तमशस मूढर्ोननिु जार्ते ॥ गीता १४.१५ ॥
rajasi pralayaṁ gatvā karmasaṅgiṣu jāyatē |

tathā pralīnastamasi mūḍhayōniṣu jāyatē || Gītā 14.15 ||
Here it is said when both rajō-guṇa and tamō-guṇa are combined; what will
happen after death is explained here. We will see the bhāṣyam.
रजशस गुणे नववृिे प्रलर्ं मरणं गत्वा प्राप्र् कमयसङ् नगिु कमायसशक्तर्ुक्तेिु मनुरर्ेिु जार्ते । तिा तद्वदे व प्रलीनः मृतः
तमशस नववृिे मूढर्ोननिुपश्वाददर्ोननिु जार्ते ॥ १५ ॥
rajasi guṇē vivr̥ddhē pralaya ṁ maraṇaṁ gatvā prāpya karmasaṅgiṣu

karmāsaktiyuktēṣu manuṣyēṣu jāyatē | tathā tadvadēva pralīnaḥ mr̥taḥ tamasi
vivr̥ddhē mūḍhayōniṣu paśvādiyōniṣu jāyatē || 15 ||

Rajasi guṇē vivr̥ ddhē so in the mūlam ; after the word rajasi we have to add
vivr̥ ddhē sati; when rajō-guṇa is dominant; pralayaṁ is equal to maraṇaṁ; gatvā is
equal to prāpya; having attained death or maraṇam; karmasaṅgiṣu jāyatē, a
person is reborn in manuṣya-lōka itself; and manuṣya-lōka is defined as
karmasaṅgiṣu because only in manuṣya lōka karma can be done. In higher-lōkas
and lower-lōkas, one can be only bhōktā, cannot be a karta; only in manuṣya-lōka,
one can be a karta. Therefore, Śaṅkarācārya says karmasaṅgiṣu is equal to
manuṣyēṣu; among the human beings; and what is the uniqueness of human
beings is he cannot keep quiet; he will do one thing or the other; may be sātvic-
action or rājasic action; for him sitting quiet is the toughest job. Therefore karma
āsaktiyuktēṣu; people who are workaholic, all the time taking to some karma or
the other; āsakti means attachment. Uktēṣu manuṣyēṣu jāyatē; this is the general
rule; of course there are tāmasic people; but predominantly manuṣyas are given to
karma; because ignorance is there; desire is there; it is ideal combination.
Ignorance is also there; desire is also there; therefore, whipped up one activity or
the other; jāyatē he is reborn; this is with regard to rajō-guṇa; and after jāyatē
there must be full stop. Then tathā in the same manner; tadā is in the mūlam is
equal to tadvad ēva; when Śaṅkarācārya does not have much to comment; he
writes comments even for ordinary words. Tadvadēva, gatvā, prāpya; pralīnaḥ in
the mūlam is equal to mr̥ ta ḥ having died ; tamasi is in the mūlam you have to
supply vivr̥ ddhē sati ; when tamō-guṇa is predominant mūḍhayōniṣu is in the
mūlam is equal to paśvādiyōniṣu, so in the wombs of animals which do not have
discrimination, mūdaḥ means vivēka-rahitaḥ; jāyatē reborn.
The anvaya: rajasi [vivr̥ ddhē sati] pralayaṁ gatvā {dēhabhr̥ t} karmasaṅgiṣu jāyatē.
Tathā tamasi [vivr̥ ddhē sati] pralīnaḥ [dēhabhr̥ t] mūḍhayōniṣu jāyatē.
अतीतश्लोकाियस्र्ैव सङ् क्षेपः उचर्ते —

atītaślōkārthasyaiva saṅkṣēpaḥ ucyatē —

Verse 14.16
कमयणः सुकृतस्र्ाहुः सात्त्त्वकं ननमयलं फलम् ।

रजसस्तु फलं ुःखमज्ञानं तमसः फलम् ॥ गीता १४.१६ ॥
karmaṇaḥ sukr̥tasyāhuḥ sāttvikaṁ nirmalaṁ phalaṁ |

rajasastu phalaṁ duḥkhamajñānaṁ tamasaḥ phalaṁ || Gītā 14.16 ||
So in this ślōka Lord Kr̥ ṣṇa consolidating the same topic by mentioning the general
rule: as the guṇa is so the travel is; yatā guṇāḥ tathā gatiḥ; sattva-guṇa will lead
sātvic-gathi; rajō-guṇa to rājasic etc. Therefore, he says atīta ślōka arthasya; the
message given in the previous two slōkās, ēva saṅkṣēpaḥ, what was given in two
slōkās is given in one ślōka; as a general rule. Every action has got an equal
reaction; not opposite here; every action has got equal reaction; result yatā karma
tathā phalaṁ; that is the message; and in the ślōka also sattikasya phalaṁ
sattvikaṁ; rājasasya phalaṁ rājasam etc. is the message. We will go to the
bhāṣyaṁ.
कमयणः सुकृतस्र् सात्त्त्वकस्र् इत्र्ियः, आहुः शिष्टाः सात्त्त्वकम् एव ननमयलं फलम् इनत । रजसस्तु फलं ुःखं राजसस्र् कमयणः इ
त्र्ियः,कमायचधकारात् फलम् अनप ुःखम् एव, कारणानुरूप्र्ात् राजसमेव । तिा अज्ञानं तमसः तामसस्र् कमयणः अधमयस्र् पूवय
वत् ॥ १६ ॥
karmaṇaḥ sukr̥tasya sāttvikasya ityarthaḥ, āhuḥ śiṣṭāḥ sāttvikam ēva nirmalaṁ

phalam iti | rajasastu phalaṁ duḥkhaṁ rājasasya karmaṇaḥ ityarthaḥ,karmādhikā
rāt phalam api duḥkhaṁ ēva, kāraṇānurūpyāt rājasamēva | tathā ajñānaṁ
tamasaḥ tāmasasya karmaṇaḥ adharmasya pūrvavat || 16 ||
Karmaṇaḥ sukr̥ tasya is in the mūlam is equal to sāttvikasya it means sātvic -action;
sātvic-action and by sātvic-action what he means niṣkāma karmāṇi; all the actions
are not only dhārmic-action; but they are niṣkāma-dhārmic-action; whereas
rājasic-karma is also dhārmic-action; but that is sakāma-dhārmic-action. So
sāttvikasya niṣkāma-dhārmica karmañaḥ phalaṁ, āhuḥ śiṣṭāḥ Lord Kr̥ ṣṇa says they

declare; they declare means who are they; Śaṅkarācārya comments śiṣṭāḥ; those
people who have studied the śāstras; śiṣṭāḥ means those who are informed or
educated in scriptures; sāttvikam ēva nirmalaṁ phalaṁ; phalaṁ is also sāttvikam
because he has done those karmās niṣkāmataya, because of freedom from desire
or expectation; the performance also is with relaxation; niṣkāma-karma always
gives relaxation because whatever be the result, I do not mind. Because sukha-
duḥkhē samē kṛtva; success comes, welcome; failure comes, welcome; because as
a karta also he is relaxed; when he becomes bhōktā, then also he is relaxed; that is
called nirmalaṁ -phalaṁ; stress-free karma-kālē; stress-free karma-phala-kālē ca
that is called nirmalaṁ-phalaṁ; so sāttvikam nirmalaṁ phalaṁ whereas rājasaḥ tu
phalaṁ duḥkhaṁ, when the karma is rājasic-karma; no doubt they are pūjā etc.
even at the time of pūjā; the pūjā is done with worldly results in view; therefore,
there is tension to get the favorable phalaṁ; therefore, karma-kālē also there is
tension; and phala-kālē also there is tension; because either result does not come;
or even if the result comes it is not to the expected-extent; therefore, there is
disappointment. Therefore, he says phalaṁ duḥkhaṁ ēva; there is dissatisfaction,
discontentment, disappointment etc.
And here Śaṅkarācārya wants to make a Sānskrīt point : Lord Kr̥ ṣṇa says rājasaḥ-
phalaṁ the result of rajō-guṇa. Now Śaṅkarācārya says Lord Kr̥ ṣṇa does not talk
about the phalaṁ of rajō-guṇa; as guṇa does not produce any phalaṁ; therefore,
he says rājasaḥ vāchyārtham is guṇāḥ; but lakṣyārtham is rājasic-karma. So guṇa
is vāchyārtha; karma is lakṣyārtha; therefore, rājasasya karmaṇaḥ you have to take
lakṣyārtham not vāchyārtham.
Naturally the question comes; he goes technically; you can take the lakṣyārtha; I
am not translating vachartha and lakṣyārtha; because you are supposed to be
bhāṣyam-students, senior-students, lakṣyārtha is implied meaning; why are you
taking the lakṣyārtha and not vāchyārtha; because the rule is direct meaning is
more powerful than indirect meaning. Therefore, direct meaning can be given up

only when it does not fit properly then alone implied meaning can be given;
therefore, Śaṅkarācārya expects a pūrva-pakṣi to ask a question. Why have you
given up direct-meaning and chosen to take indirect-meaning. Śaṅkarācārya gives
the logic: karma-adhikārat; because the context is karma therefore the word rajas
contextually must be taken as rājasic-karma and not rajō-guṇa. Therefore,
karmādhikārāt. And Sānskrīt students should note the punctuation, after ityarthaḥ,
there is a fullstop; that full stop should not be there; there should be a comma,
And after karmādhikārāt there must be fullstop. Therefore the word
karmādhikārāt must be connected with the previous sentence; so ityarthaḥ
karmādhikārāt you should read; karmadikarat phalaṁ api you should not read;
you would have lot of problems if you read karmādhikārāt phalaṁ api. Rājasasya
karmaṇah ityarthaḥ karmādhikārāt. Then the next sentence is phalaṁ api
duḥkhaṁ ēva, the result also is duḥkham, pain. Now the question comes the result
is also duḥkhaṁ when you say, the word also can be added only when already
something else is pain; then what is that; rājasic-karma is pain; rājasic-karma-
phalaṁ also is painful. Therefore, karma is also painful and karma-phalaṁ is also
painful; even if it is dhārmic-action; rājasic-action is also painful; rājasic-action’s
result is also pain only. Why it is pain? Because of expectation, there will never be
total satisfaction; you never get your expectation totally fulfilled; you cannot put a
fullstop. I got the admission in that university, not I got, my grand-son got;
therefore grandson got the admission in the expected university he wanted, then
you should be happy; but not the expected-course or he says he got the expected-
course (he should be happy) but not the expected-university. Something or the
other. There is no total satisfaction at all; therefore, Śaṅkarācārya adds
kāraṇānurūpyāt rājasamēva; sakāma-karma will give even if it is successful result;
that is the unique message; sakāma-karma will give pain only even if the phalaṁ is
successful; what is the logic? kāraṇam anurūpam ēva kāryam. Tathā in the same
way tamasaḥ is in the mūlam; here also we have to take lakṣyārtha; tamasaḥ is
equal to tāmasasya karmaṇaḥ; and what is the reason; karmādhikārāt (you have to
supply) and what is tāmasic-karma; adharmasya; if tāmasic-karma is adharma;

rājasic-karma must be what; dharma only. So naturally the question will come
rājasic-karma is dharma then what about sātvic-karma. Are you with me? Tāmasic-
karma is adharma; rājasic-karma should be what; dharma. Then sātvic-karma must
be what: only two are there; there is no third variety; dharma and adharma; it
must be dharma only. So if sattvic also is dharma; rājasic also is dharma; then what
is the difference? sātvic is niṣkāma-dharma and rājasic is sakāma-dharma; tāmasic
is adharma. That is the bhēda; Bellankonda Ramārāya Kavi makes this subtle
difference.
Therefore, tamāsasya karmaṇaḥ adharmasya; for adhārmic activity; ajñānam ēva

phalaṁ; ajñānam means perpetuation of ignorance alone is the result. And
pūrvavat Śaṅkarācārya says like before. Like before means what. There are often
expressions which are vague; there are sub-commentators Rāmarāyakavi clarifies
pūrvavat means tāmasam ēva phalaṁ; tāmasasya karmaṅah phalaṁ pūrvavat
tāmasam ēva; yatā rājasasya karmaṇah phalaṁ rājasam, tatvat tāmasasya
karmaṇah phalaṁ api tāmasam ēva. OK.
Here Lord Kr̥ ṣṇa says ajñānam is the result of tāmasic-karma; we have to note
ajñānam can never be the result; why because it is already there. Therefore,
whenever we say ajñānam is the result, we should note that perpetuation of the
already-existing-ajñānam is the result; because ajñānam can never be the result, it
being already existent. Phalasya janyatvāt ajñasya ajanyatvāt, ajñānam phalaṁ na
bhavati. Ok
The anvaya is ; sukr̥ tasyā karma ṇaḥ phalaṁ sāttvikaṁ nirmalaṁ [bhavathi].
Rājasaḥ phalaṁ tu duḥkhaṁ [bhavati]. Tāmasaḥ phalaṁ ajñānaṁ [bhavati]. [Ēvam
śiṣhtāh] āhuḥ.
नकचच गुणेभ्र्ो भवनत —

kiñca guṇēbhyō bhavati —

Verse 14.17
सत्त्वात्सचजार्ते ज्ञानं रजसो लोभ एव च ।

प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ गीता १४.१७ ॥
sattvātsañjāyatē jñānaṁ rajasō lōbha ēva ca |

pramādamōhau tamasō bhavatō:'jñānamēva ca || Gītā 14.17 ||
Four topics are over; lakṣaṇam, bandana-prakāraḥ, liṅgam [indication], gatiḥ the
travel after death; now comes the fifth and final topic: that is the result in the
current janma. Gatiḥ is result after death; here we are going to talk about phalaṁ
or kāryam in the current janma.
Kiñca, moreover at the fifth topic; guṇēbhyaḥ, from the three guṇās, bhavati
ihalōka phalaṁ (we have to supply) benefit or consequence in this janma, bhavati
occasions as the following; and what is that? Satvād jñānaṁ; rājasaḥ lōbhaḥ;
tāmasaḥ pramādha mōhau. We will read the bhāṣyaṁ.
सत्त्वात् लब्धात्मकात् सचजार्ते समुत्पद्यते ज्ञानम्, रजसो लोभ एव च, प्रमादमोहौ च उभौ तमसो भवतः, अज्ञानमेव च भ
वनत ॥ १७ ॥
sattvāt labdhātmakāt sañjāyatē samutpadyatē jñānam, rajasō lōbha ēva ca, pramā
damōhau ca ubhau tamasō bhavataḥ, ajñānamēva ca bhavati || 17 ||
Sattvāt is in the mūlam; Śaṅkarācārya has written a nice note; labdhātmakāt

means which has become dominant; therefore, functional; from the sattva-guṇa
which has become dominant and functional; because sattva-guṇa is there in all the
people including the tāmasic people. Therefore, in tāmasic people sattva will be
there; but it is not functional; because tamō-guṇa will suppress it. Therefore,
Śaṅkarācārya says from functional-sattva-guṇa, that is dominant sattva-guṇa;
labdhātmakāt bahuvr̥ hi ; labdhaḥ ātma vrddhiḥ yasya tad sattvaṁ, from the
dominant-sattva-guṇa, sañjāyatē is equal to samutpadyatē arises, jñānam
knowledge, any knowledge. Parā-vidyā also requires sattva-guṇa; aparā-vidyā is

also requires sattva-guṇa; jñānam sañjāyatē, rajasāḥ from the rajō-guṇa what
arises, lōbhaḥ ēva ca; Śaṅkarācārya does not comment: lōbhaḥ means greed;
greed for more and more karma as well as more and more karma-phalaṁ also.
You have to supply the verb sañjāyatē is born; and pramādamōhau ca;
Śaṅkarācārya does not comment because already we have seen before;
pramādhah means omission; negligence; carelessness; not doing what is to be
done; prāpta kartavyasya jāgaḥ pramādhaḥ; he has defined before. That is why
some people say that a person after upanayanam has to do sandhyāvandanam.
Suppose he does not do sandhyāvandanam and he has learnt Sri vidyā and special
mantras and all; all the other karmās that he does will not produce the benefit
because Sri sañjāyatē Vidyā is not kartavya; a person can opt Sri Vidya but
sandhyāvandanam comes under what; kartavyam. Therefore, omitting kartavyam
if a person takes other japa that japa will not produce the expected result; and for
omission of the sandhayvandanam, pratyavāya pāpam comes; that is called
avivēkaḥ; do what you are supposed to do. Do what is to be done.
Therefore, pramādhaḥ; then mōhaḥ means delusion and understanding things

wrongly; ubhau tamasāḥ bhavataḥ; tamasaḥ and rājasaḥ are Sānskrīt students
pañcamī vibhakthi, and bhavataḥ is dual number; because pramādha mōhau; two
are there; therefore, bhavataḥ; both of them are born because of tamō-guṇa; and
after bhavataḥ. Not only these two, ajñānam ēva ca bhavati; ajñānam also results
and whenever you say ajñānam is born; what should we note: perpetuation of
ajñānam and Rāmarāya kavi says ajñānam means nidrā; most of the time he is
either sleeping or sleepy. These are the two conditions.
The anvaya: Sattvāt jñānaṁ sañjāyatē. Rajasāḥ lōbhaḥ ēva ca [sañjāyatē]. Tamasaḥ
pramādamōhau bhavatāḥ; ajñānam ēva ca [bhavati].
Verse 14.18
नकचच —

ऊध्वं गचछन्न्त सत्त्वस्िा

मध्र्े नतष्ठन्न्त राजसाः ।
जघन्र्गुणवृिस्िा
अधो गचछन्न्त तामसाः ॥ गीता १४.१८॥
kiñca —
ūrdhvaṁ gacchanti sattvasthā

madhyē tiṣṭhanti rājasāḥ |
jaghanyaguṇavr̥ttasthā
adhō gacchanti tāmasāḥ || Gītā 14.18||
This is the repetition of previous topic of gathiḥ; travel after death; that is repeated
here to consolidate the teaching. Therefore, kiñca — moreover, sātvic people go
upwards; rājasic people go sidewards and tāmasic-people go downwards.
ऊध्वं गचछन्न्त दे वलोकाददिु उत्पद्यन्ते सत्त्वस्िाः सत्त्वगुणवृिस्िाः । मध्र्े नतष्ठन्न्त मनुरर्ेिु उत्पद्यन्ते राजसाः ।
जघन्र्गुणवृिस्िाः जघन्र्श्च असौगुणश्च जघन्र्गुणःतमः, तस्र् वृिं ननिालस्र्ादद, तत्स्मन् च्स्िताः जघन्र्गुणवृिस्िाः मूढाः
अधः गचछन्न्तपश्वाददिु उत्पद्यन्तेतामसाः॥ १८ ॥
ūrdhvaṁ gacchanti dēvalōkādiṣu utpadyantē sattvasthāḥ sattvaguṇavr̥ttasthāḥ |

madhyē tiṣṭhanti manuṣyēṣu utpadyantē rājasāḥ | jaghanyaguṇavr̥ttasthāḥ
jaghanyaśca asau guṇaśca jaghanyaguṇaḥ tamaḥ, tasya vr̥ttaṁ nidrālasyādi, tasmin
sthitāḥ jaghanyaguṇavr̥ttasthāḥ mūḍhāḥ adhaḥ gacchanti paśvādiṣu utpadyantē
tāmasāḥ || 18 ||
Ūrdhvaṁ gacchanti is in the mūlam is equal to dēvalōkādiṣu in higher lōkas and in

all these context, the ūrdvam does not mean spatially downward or upwards,
because each lōka has different time and space; you can never talk of other lōkas
in terms of our space; therefore the word ūrdvam means literally means up but it
has to be taken figuratively as superior lōkas; dēva-lōkādiṣu, in superior lōkas
utpadyantē they are born. Who are they; Sattvasthāḥ is equal to sattva-guṇa-
vr̥ ttasthāḥ those who remain in the lifestyle or mindset ; vr̥ ttam can refer either to
external-lifestyle or internal-mental make-up is called vr̥ ttam; sattva-guṇam means
governed by sātvic-lifestyle or sātvic-mindset; sthāḥ means those who remain or
live; they go to superior lōkas; madhyē tiṣṭhanti rājasa; rājasic people remain in the

middle; it means manuṣyēṣu utpadyantē, they are in the manuṣya lōka; it is

neither superior nor inferior; but it is medium-world; whereas jaghanya-guṇa-
vr̥ ttasthāḥ is in the mūlam; jaghanyaḥ means lowest. Jaghanam means the
buttocks or back part; from that jaghanya means that which is below the hips, that
is the literal meaning; here it is inferior; jaghanyaśca asau guṇaśca.
For Sānskrīt student Śaṅkarācārya, says it is karma-dāraya-samāsa; so jaghanya-

guṇaḥ means inferior-guṇāḥ; what is inferior-guṇa; is equal to tamaḥ, tamō-guṇa;
the punctuation should be after the jaghanyaguṇaḥ - aghanyaśca asau guṇaśca
jaghanya-guṇaḥ - is equal to tamaḥ; after tamaḥ; there must be full stop . Then
tasya vr̥ tta ṁ is equal to nidrālasyādi . Tasya vr̥ tta ṁ means its expressions or its
lifestyle; its means tamō-guṇas mental make up; what is the mental make-up
governed by tamō guṇa; nidrā ālasyādi; ālasya means laziness. Tasmin sthitāḥ
jaghanya-guṇa-vr̥ ttasthāḥ, those who enjoy or suffer such a mental make-up they
are called jaghanya-guṇa-vr̥ ttasthāḥ is equal to mūḍhāḥ; so they are as good as
animals. There is a slōka.
सानहत्र् संगीत कला नवहीन: साक्षात् पिु: पूचछनवश्नहीनः

तृणं न खादन्ननप जीवमानस्तद्भागधेर्ं परमं पिूनाम् ॥
sāhitya saṁgīta kalā vihīna:, sākṣāt paśu:,pūcchaviśnahīnaḥ

tr̥ṇaṁ na khādannapi jīvamānastadbhāgadhēyaṁ paramaṁ paśūnām ||
A nice slōka. A person who does not have even that much fineness of the mind to
enjoy literature and music (even vēdānta is not said), even to enjoy literature and
music, we require lot of sātvic-mind. Saṁgīta kalā vihīna, a person who cannot
appreciate them, sākṣāt paśuḥ; such a human being is animal only; what is the
difference, pūcchaviśnahīnaḥ; he does not have horn or tail . tr̥ ṇaṁ na khādannapi
jīvamānaḥ; the difference is that he survives without eating grass. But nowadays
there are people who eat grass also . Anyway, that does not matter ; he did not
know, that’s why the Kavi wrote like that at that time . tr̥ ṇaṁ na khādannapi
jīvamānaḥ, he survives without eating grass; because he survives without eating

grass; he does not compete with animals; therefore animals are lucky; animals are
lucky because this person even though he is animal, at least he does not compete
with animals for tṛṇam; tadbhāgadhēyaṁ paramaṁ paśūnām. They are called
mūdhāḥ; and mūdhāḥ must be connected tāmasaḥ in the next line; tāmasaḥ
mūdhāḥ adhō gacchanti means they go downwards; here also down does not
mean spatially down; therefore, down under, not in Australia; (they will get
disturbed) does not mean physical here; inferior lōkas; that is why he uses the
word paśu ādi they are born animals.
Anvayah: sattvastāḥ ūrdvaṁ gacchanti; rājasāḥ madhyē tiṣṭanthi jaghanya-guṇa-

vr̥ ttasthāḥ tamasāḥ adhaḥ gacchanti.
So with this Kr̥ ṣṇā concludes all the five features of the guṇās; lakṣaṇāṁ; bandana-
prakāraḥ; liṅgam; gatiḥ and phalaṁ. All the five topics are over. From this what we
note is that these three-guṇās have plus and minus points; tamō-guṇa’s minus
point is he will be sleepy too much when tamō-guṇa is dominant; but the plus
point of tamō guṇa is what; we get sleep; remember sleep is very very important
for the health of a person; sleep-deprivation can give several problems; tamō guṇa
is useful also and it has got disadvantage. Similarly rajō guṇa is for karma-yōga and
sattva-guṇa is useful for upāsana yōga and all the three guṇās are useful up to a
particular level. This is one lesson we have to learn; never give them up totally but
use them very intelligently. And having used them attain sādhana catuṣṭaya
saṁpatti; and attaining them means using them and understanding their
limitations.
And what are the limitations: all the three will bind a person. One gives golden-
bondage; the other one gives silver-bondage and the third one gives iron-
bondage; that is the difference. Having made use of them and having understood
the limitation, one should come to knowledge and transcend the three guṇās and
become gunātītaḥ. Use them and grow out of them by becoming gunātītaḥ.

Then the next question is how to become gunātītaḥ. That is the most important
topic of the entire fourteenth chapter that is discussed in verses 19 and 20, which

447 Verse 14.19
Page 358
Verse 14.18 Continued
ऊध्वं गचछन्न्त सत्त्वस्िा

मध्र्े नतष्ठन्न्त राजसाः ।
जघन्र्गुणवृिस्िा
अधो गचछन्न्त तामसाः ॥ गीता १४.१८॥
ūrdhvaṁ gacchanti sattvasthā

madhyē tiṣṭhanti rājasāḥ |
jaghanyaguṇavr̥ttasthā
adhō gacchanti tāmasāḥ || Gītā 14.18||
From the fifth verse up to the 18th verse which we completed in the last class , Lord
Kr̥ ṣṇa analysed three guṇās thoroughly, talking about their five features;
lakṣaṇam, bandana-prakārāḥ; liṅgam, gatiḥ and phalaṁ or kāryam. Of these five-
features the most important one to be noted is all the three will bind a person.
Even sattva-guṇa will bind a person because a sātvic-person will be highly
dhārmic-person; and whenever he sees adharma in the world it disturbs him a lot.
Often he becomes highly cynical-person and whenever you enter into conversation
he would consistently complain that the word is corrupt; there is adharma, there is
akramam, there is shooting, there is violation; there is violence and he will talk
about that only; not that it is bad; but that also creates bondage.
Therefore, noble people are often cynical-people; all the time complaining about
adharma. Therefore, mōkṣa means being dhārmic but not being disturbed by
adharma. Because the world will always have a mixture of dharma and adharma
there will no time when world will be totally dhārmic; in kṛta-yoga also rākṣāsās
were there; in thrēta-yuga also; in dvāpara and kali-yoga; world will be a mixture
of dharma and adharma. We should be dhārmic; but being disturbed by adharma

is also a type of saṁsāra; therefore, the only way to get out of dhārmic-saṁsāra;
sātvic -saṁsāra is jñānam alone; becoming a guṇātītaḥ. Therefore, of these five
features, the most important one is all the three guṇās including sattva-guṇa binds
a person.
And now hereafter in the following two important verses, how to transcend the
three guṇās and how to become guṇātītaḥ will be discussed; being the central
portion of the fourteenth chapter, Śaṅkarācārya gives a significant introduction.
We will enter into the introduction of the verse 19, after seeing the anvaya of the
eighteenth verse.
Verse 19 Introduction
पुरुिस्र् प्रकृनतस्ित्वरूपेण चमथ्र्ाज्ञानेन र्ुक्तस्र् भोग्ज्र्ेिु गुणेिु सुखुःखमोहात्मकेिु ‘सुखी ुःखी मूढः अहम् अत्स्म’ इत्र्ेवंरू
पः र्ः सङ् गः तत्कारणंपुरुिस्र् सदसद्योननजन्मप्रान्प्तलक्षणस्र् संसारस्र् इनत समासेन पूवायध्र्ार्े र्त् उक्तम्, तत् इह ‘सत्त्वं रज
स्तम इनत गुणाः प्रकृनतसम्भवाः’ (भ. गी. १४ । ५) इनत आरभ्र् गुणस्वरूपम्, गुणवृिम्, स्ववृिेन च गुणानां बन्धकत्वम्,
गुणवृिननबिस्र् च पुरुिस्र् र्ा गनतः, इत्र्ेतत् सवंचमथ्र्ाज्ञानमूलं बन्धकारणं नवस्तरेण उक्त्वा, अधुना सम्र्ग्ज्दियनान्मोक्षो
वक्तव्यः इत्र्त आह भगवान् —
puruṣasya prakr̥tisthatvarūpē ṇa mithyājñānēna yuktasya bhōgyēṣu guṇēṣu

sukhaduḥkhamōhātmakēṣu ‘sukhī duḥkhī mūḍhaḥ ahaṁ asmi’ ityēvaṁrūpaḥ yaḥ
saṅgaḥ tatkāraṇaṁ puruṣasya sadasadyōnijanmaprāptilakṣaṇasya saṁsārasya iti
samāsēna pūrvādhyāyē yat uktam, tat iha ‘sattvaṁ rajastama iti guṇāḥ
prakr̥tisambhavāḥ’ (bha. gī. 14| 5) iti ārabhya guṇasvarūpam, guṇavr̥ttam,
svavr̥ttēna ca gu ṇānāṁ bandhakatvam, guṇavr̥ttanibaddhasya ca puru ṣasya yā
gatiḥ, ityētat sarvaṁ mithyājñānamūlaṁ bandhakāraṇaṁ vistarēṇa uktvā, adhunā
samyag darśanān mōkṣō vaktavyaḥ ityata āha Bhagavān —
So he connects the description of three guṇās that we saw until now to the
thirteenth chapter even though he has mentioned this in the introduction to this
chapter; and he reminds the fact that the current chapter is the expansion of the
thirteenth chapter. There also in the thirteenth chapter 21st ślōka is a very very
important which diagnoses the saṁsāra problem. That verse in the thirteenth
chapter is

कारणं गुणसङ् गोऽस्र् सदसद्योननजन्मसु ॥ १३-२1॥

kāraṇaṁ guṇasaṅgō:'sya sadasadyōnijanmasu || 13-21||
Kāraṇam guṇa sango’sya sadasadyonijanmasu this is a very important slōka; in

this ślōka Lord Kr̥ ṣṇa diagnoses the saṁsāra as ajñāna-janya adhyāsa ēva saṁsāra
kāraṇam. I said this in the introduction also to the fourteenth chapter; the entire
adhyāsa bhāṣyaṁ of Brahmasūtra is the expansion of the thirteenth chapter 21st
verse.
And Śaṅkarācārya says what was said in one verse in the thirteenth chapter is
elaborated in the fourteenth chapter. And therefore, he gives the summary of the
21st verse of the thirteenth chapter. That summary he gives here.
Puruṣasya, for a human being mithyā-jñānēna; mithyā-jñānam means adhyāsaḥ;

adhyāsa alone is the kāraṇam of saṁsāra; adhyāsa means error mistake ,
superimposition etc ; what is the error that the human being commits ;
prakr̥ tisthatvarūpēṇa, prakr̥ tiḥ means śarīra-thrayam; why śarīra-thrayam is called
prakr̥ tiḥ, because it is a product of prakr̥ ti ; and sthaḥ means abhimānaḥ; literally
sthaḥ means abiding in śarīra-thrayam; abiding in śarīra-thrayam means what;
identification with the śarīra-thrayam; all this we have elaborately seen in the
thirteenth chapter; therefore you can understand this better if you have time and
study the commentary of 13.21 ślōka and read this , then it will become simpler ;
prakr̥ ti tattvam means dēha -abhimānaḥ; and why cannot Śaṅkarācārya use the
word dēhābhimāna and make it simple ; uses the word prakr̥ tistha ḥ and confuses;
because this word prakr̥ tistha ḥ because in the thirteenth chapter Lord Kr̥ ṣṇa has
used this word; ‘puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān’; therefore, he
reminds 13.21. Therefore, dēhābhimāna ēva mithyā-jñānam. And tēna yuktasya,
yuktasaya is adjective to puruṣasya, so that human being who is endowed with
dēhābhimānam; what happens bhōgyēṣu-guṇēṣu, these three guṇās will get
converted into three emotions in the mind; sattva-guṇa gets converted into

temporary-joy; temporary is very important called pratibiṁba-sukhaṁ; rajō-guṇa

gets converted into duḥkham or pain; duḥkham you should not say pratibiṁba-
duḥkham; if you say pratibiṁba-duhkam what will be the problem, then it will
become Ātma has got duḥkham; very careful; pratibiṁba-sukhaṁ and duḥkham is
rajō guṇa’s emotions; tamō-guṇa experience is expression is mōhaḥ; conflict is the
expression of tamō-guṇa. Therefore pleasure, pain and conflicts these are all the
expressions of the three guṇās in the mind; and all these three emotions are
bhōgyēṣu, very significant adjective , all these three emotions are objects of our
experience. And by saying they are objects of our experience , Lord Kr̥ ṣṇa or
Śaṅkarācārya conveys they are not the attributes of the Ātma. So emotions are
objects of Ātma; emotions are not attributes of Ātma. So bhōgyēṣu guṇēṣu. What
is the adhyāsa?
Now comes the adhyāsa; when the mind is happy; all this we have seen in the
thirteenth chapter; I am forced to repeat, when the mind is happy, nobody says
mind is happy; everyone says ‘I am happy’; adhyāsa number one; what adhyāsa;
sattva-guṇa adhyāsaḥ upon nirguṇa Ātma; when the mind is pained, nobody says
mind is pained; everybody says I am pained; that is rajō-guṇa adhyāsa; and when
mind is confused, nobody says my mind is confused; everybody says I am
confused that is tamō-guṇa adhyāsa. Therefore, Śaṅkarācārya says ahaṁ sukhī I
am happy; ahaṁ duḥkhī; I am unhappy; ahaṁ mūḍhaḥ; I am confused; iti yaḥ
saṅgaḥ; saṅgaḥ here means adhyāsa. This type of superimposition; tat puruṣasya
kāraṇam; that is the cause of saṁsāra.
And here you have to note a fine-point. Both Lord Kr̥ ṣṇa and Śaṅkarācārya says the
unhappiness of the mind is not saṁsāra; you can allow the mind to be unhappy
also because the mind has got three guṇas; therefore, mind will have to go
through pleasure, pain and conflict; you should remember that unhappiness of
mind is not saṁsāra; then what is saṁsāra? This alone in the 7th chapter of
Pañcadaśi commenting upon one verse of Br̥ hadāra ṇyakōpaniṣat; Svāmi
Vidyāraṇya says is called anujvaraḥ. Mind-is-unhappy is not saṁsāra. It has also to

become unhappy now and then; if it is happy all the time, it will be boring.
Therefore, vēdānta makes a very subtle-difference in the definition of saṁsāra;
mind’s unhappiness is not saṁsāra; mind’s-conflict is not saṁsāra; then what is
saṁsāra; making it ‘I-centered’ is the problem. ‘I-am-unhappy’ is saṁsāra; ‘I-am-
confused’ is saṁsāra. Therefore, vēdānta says let the mind continue to be
unhappy; let the mind continue to be confused; first learn to say ‘I-am-not-
unhappy’, ‘I-am-not-confused’; that is the aim of vēdānta. Having learnt to say ‘I-
am-not-pained’; ‘I-am-not-confused’; you meditate upon this and thereafter
remaining away and claiming that I have neither pain nor confusion; neighbourise-
the-mind. To remember Naiṣkarma-siddhi language, neighbourising-the-mind,
mind-has-the-problem; let me sort out the mind’s problem; without saying I have
problem; it is very significant; anujvara is problem; jvara is not at all a problem.
Vidyāraṇya has very elaborately discussed in the 7th chapter of Pañcadaśi and calls
it as possible jvaram; (even in Tamil you say jvaram) possible jvarams are
problems; it is the problems of stūla-śarīra-jvarāḥ; sūkṣma-śarīra-jvarāḥ; kāraṇa-
śarīra-jvarāḥ and Vidyāraṇya says the three-śarirams will always have some
jvarams or the other all the time; śarīra-thrayam can never be free from jvaram .
The aim of vēdānta is not jvara -nivr̥ tti of śarīra -thrayam; anātma jvarāṇām nivr̥ ttiḥ
naiva bhavati; and that nivr̥ tti is not the aim of vēdānta ; vēdānta’s aim is anujvara-
nivr̥ tti; anujvaram means what throwing anātma-jvara on myself is anujvara. That
has to be removed; that anujvara is here quoted as ahaṁ sukhī is jvaram or
anujvaram? anujvaram; anujvaram means what; transferred problem; sukhī is the
problem or condition-of-the-mind; ahaṁ-sukhī when you say it becomes
anujvaram; duḥkhī is the problem-of-the-mind; when you say ahaṁ-duḥkhī it
becomes anujvaram; mūḍhaḥ is the problem-of-the-mind; it is permanent-
problem; and when you say ahaṁ-mūḍhaḥ it is anujvaram; jvaraḥ na saṁsāraḥ;
anujvaraḥ ēva saṁsāraḥ. So purusasya kāraṇam not only is the cause of current
saṁsāra; it is also the cause of punarapi jananam punarapi maraṇam. Therefore,
he says sadasad-yōni-janma-prāpti-lakṣaṇasya saṁsārasya; current-saṁsāra and

concurrent-saṁsāra; concurrent means it will go on and on; sadasad-yoni janma

also is the word borrowed from 13.21 ślōka of Gīta;
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān |

kāraṇaṃ guṇasaṅgo:'sya sadasadyonijanmasu || 13-21||
That word he borrows. iti samāsēna, means briefly in one verse, pūrvādhyāyē
uktaṁ, thirteenth adhyayē verse number 21 uktaṁ. And Sānskrīt students note,
yad uktam; yad is a relative-pronoun; by using the relative-pronoun Śaṅkarācārya
makes this a very long sentence; it is one sentence, the whole paragraph including
the next four lines of the next page; the whole thing is grammatically one
sentence. Thus it becomes a complex-sentence because of the relative-pronoun
yad; therefore, we will make it into a simpler sentence. Therefore Sānskrīt students
can take out yad; after uktaṁ, we can put a fullstop, then it becomes one-
sentence. Iti uktaṁ; then the next sentence, tat iha, that topic of the thirteenth-
chapter ‘sattvaṁ rajastamaḥ iti guṇāḥ prakr̥ tisambhavāḥ’ iti ārabhya(bha. gī. 14 |
5) that one-problem of adhyāsa, guṇa-saṅga is elaborately discussed in the
fourteenth-chapter; iha means catudaśadhyāya; satvam rajas tamaḥ iti guṇāḥ
prakr̥ ti sa ṁbavāḥ ityataḥ ārabhya; and this is given within inverted commas; this
refers to the verse number 5 of 14th chapter. So that one ślōka of the thirteenth
chapter has been elaborated in the 14th chapter from verse number 5 onwards up
to which verse; up to tē previous verse number 18; 5 to 18 of the 14th-chapter is
commentary of the verse number 21 of the 13th chapter. Iti arabhya; here also the
sentence is too long and complex; therefore, I am going to add one word and
complete it. Ityatah ārabhya prapancitam; prapancitam means elaborated. So
from 5 to 18, in fourteen-verses, this idea has been elaborated; which idea? guṇa-
saṅgaḥ, saṁsāra-kāraṇam. Ityataḥ ārabhya prapancitam; you supply and put a full
stop. And elaboration consists of several topics and what are those topics; they are
guṇa svarūpam, the definition of each guṇa was one topic; guṇa-vr̥ ttam the
function of each guṇa; the lakṣaṇam and functions ; then svavr̥ ttēna ca gu ṇānāṁ
bandhakatvam and how each guṇa binds through its functions.

Sattva-guṇa makes us attached to quieter place. That means noisy place becomes
saṁsāra. Rajō-guṇa makes us get attached to noisy-place; that means quiet-place
becomes saṁsāra. Thus each guṇa; through its function, how it binds;
bandakatvam; you have to put a comma, each one referring to each topic, and
instead of using Śaṅkarācārya’s expression I have used a different expression.
Śaṅkarācārya said guṇa-svarūpam and I say guṇa-lakṣaṇam; and guṇa-vṛttam I

did not say ; svavr̥ ttēna ca gu ṇānāṁ bandhakatvam, I have given as bandana-
prakāraḥ; I have changed the language for my own convenience; so guṇa-
svarūpam is topic-one; guṇa-vṛttam topic-two; and bandakatvam topic-three; all
these are the elaboration of guṇa saṅga.
Then the next topic is guṇa-vr̥ tta-nibaddhasya puruṣasya yā gatiḥ, that word I keep
it as it is; gatiḥ means the travel after death for a person who is bound by the
functions of the guṇa; so the word vṛtta means functions, nibaddha means
conditioned, affected, influenced is better; for a person who is influenced by these
three guṇās; what is the ravel after death; urdvam gaccanti; madhyē thiṣṭanti;
adhō gacaanti gatiḥ, iti ētat sarvaṁ; all these topics; in our list five-topics. And all
of them come under one-topic and what is that: mithya-jñānaṁ. All these come
under adhyāsa; adhyāsaḥ means erroneous-self-perception; which is ajñāna-
mūlam; very very important, which is caused by ignorance; and which is banda-
kāraṇam, which is the cause of saṁsāra; ityētat sarvaṁ; ityētat sarvaṁ; all these
three are sāmānyādhikaraṇyam; mithyā-jñānaṁ which is ajñāna-mūlaṁ which is
bandha-kāraṇaṁ; vistarēṇa uktvā; all these have been elaborately discussed and
adhunā now in the following two significant verses, samyag-darśanā-mōkṣaḥ; how
to get freedom from three-guṇās; the bondage caused by three-guṇās; mōkṣaḥ
vaktavyaḥ gunādi-tattvam vaktavyam; transcendence of these three-guṇās; and
how to transcend; very very important; samyag-darśanāt, only by right-self-
perception. Now also we have self-perception; whenever you say ‘I-am’, you are
referring to whom; ourselves only. Now also we have got self-perception, our
problem is not lack of self-perception; our problem is wrong-self-perception;

solution is what: the right-self-perception. Therefore, he adds an adjective samyag-

darśanaṁ; correction of perception; vision-correction; mōkṣah vaktavyaḥ.
And therefore, just an aside note is: our first-stage of sādhana is conversion of
tāmasa-puruṣa to rājasa-puruṣa; and rājasa-puruṣa to sātvika-puruṣa; up to
becoming sarvika-puruṣa is the first stage of sādhana for which vēda pūrva-bhāga
must be used; vēda-pūrva-bhāga is for converting tāmasa-puruṣa to rājasa-puruṣa
to sātvika-puruṣa. Up to this we have to do through karma-yōga and upāsana-
yōga. Vēda-pūrva is equal to karma-yōga and upāsana-yōga; and what is to be
achieved; I should become sātvika-puruṣa; sātvika-puruṣa is another name for
sādhana-catuṣṭaya-sampannaḥ.
Now what is the second-stage; sātvika-puruṣa should be converted to guṇātita-

puruṣa; and this conversion cannot take place through karma-yōga; this
conversion cannot take place through upāsana-yōga; this conversion cannot take
place through vēda-pūrva. And Śaṅkarācārya will add: this conversion cannot take
place through gṛhasthāsrama; because for him all these are synonymous; karma-
yōga, upāsana-yōga; vēda-pūrva and gṛhasthāsrama; all the four are put in one list
and this is his vision; I am only quoting his vision and I am not telling you that
gṛhasthasrama you should include.
And next-conversion can take place through jñānam or jñāna-yōga; that

conversion can take place through: athāthō brahma jijñāsā; athāthō-dharma-
jijñāsā to athāthō brahma jijñāsā, Athathō-dharma-jijñāsā makes me sātvika-
puruṣaḥ and athāthō-brahma-jijñāsā will make me guṇātīta-puruṣaḥ; saḥ
vaktavyaḥ iti Bhagavān āha.
This is the message of Lord Kr̥ ṣṇa. This is a very beautiful introduction. This is
called saṁbandaḥ-bhāṣyaṁ; it is saṁbanda between vēda-pūrva and vēda-anta;
karma-kānḍa and jñāna-kānḍa; saṁbanda-bhāṣyam is very important to avoid
jñāna-karma-samucchaya-vādaḥ. Śaṅkarācārya has all the time the Bee in the
bonnet; so one bug is there all the time; jñāna-karma-samuccaya-vāda; he always

negates them; Jñānam and karma cannot be combined; karma first and then
comes jñānam; there is only krama-samucchaya and not sama-samuccaya. It is
very profound bhāṣyaṁ; one can go on talking on this paragraph. That much is
there in this one paragraph. Iti āha Bhagavān.
Verse 14.19

गुणेभ्र्श्च परं वेशि मद्भावं सोऽचधगचछनत ॥ गीता १४.१९ ॥

guṇēbhyaśca paraṁ vētti madbhāvaṁ sō:'dhigacchati || Gītā 14.19 ||
It is very profound-verse; the entire jñāna-yōga is summarized in one-ślōka. The

crucial word here is vētti. Until now doing doing and doing running running and
running; from doing to knowing; earning to learning; is the process. Therefore,
vētti is a crucial word; he knows and another word is anupaśyati; two verbs: one is
for ātmānātma-vivēka and another-verb is for Ātma-brahma-aikyaṁ. My favorable
expression is first-thing is jīvātma must be separated from anātma; and another is
jīvātma must be united with Paramātma. Anātma-separation has got one verb and
Paramātma-union there is another-verb; anupaśyati and vētti. Anupaśyati refers to
ātmānātma-vivēka and vētti refers to Paramātma -aikya-jñānam. Lord Kr̥ ṣṇa does
not elaborate and Śaṅkarācārya also does not elaborate but I would like to briefly
mention the process. Ātmānātma-vivēka is the first process in which I separate
myself from anātma. And then see the five-features of anātma viz dṛśyatvam,
baudhigatvam, saguṇatvam, savikāratvam, āgamāpāyitvam. These are the five
features of anātmā you have to assimilate. I used a word: OM ACT.
And then I have to say: I-am-the-observer with the opposite five-features viz.,
adṛśyatvam, abaudhigatvam, aguṇatvam, avikāratvam, anāgamāpāyitvam, I am

endowed with these five-features. Of these five-features we are going to

emphasize two; and they are third and fourth; third is aguṇattvam and fourth is
avikāratvam. Third feature says I am nirguṇaḥ; all the three-guṇās and their
emotions belong to anātma. Emotions belong to anātma. Therefore, anātma is
saguṇaḥ I am nirguṇaḥ; in fourteenth-chapter the word nirguṇaḥ is replaced by
guṇātītaḥ. I-am-guṇātītaḥ feature Lord Kr̥ ṣṇa is highlighting. So anātma is
triguṇaḥ; I am guṇātītaḥ. This we have to learn; number one difference. The
second-difference is: the fourth-one anātma is savikāraḥ; I-am-nirvikāraḥ; and that
word nirvikāraḥ here Lord Kr̥ ṣṇa presents in a different way; vikāra or modification
is always associated with kartr̥ tvam , because doership is always associated with
what: change or movement or running about. In vēdānta, vikāra and kartr̥ tvam are
always associated. That is why in the Gīta, borrowed from Kaṭhōpaniṣat, which we
are seeing in the Sunday classes; na jāyatē mṛyatē va kathacit , in that ślōka Lord
Kr̥ ṣṇa negates the vikāra; and in the immediate next-ślōka Lord Kr̥ ṣṇa says ya
ēnaṁ vētti hantāram yascainam manyatē hatam; ubhau tau na vijānitō nāyam
hanta na hanyatē; followed by na jāyatē and nāyam hanti na hanyatē; both slōkās
occur together.
In the Gīta ya ēnaṁ vētti hantaram and na jāyatē is in this order; in Kaṭhōpaniṣat
na jāyatē occurs first and hantāram manyatē hantum is in reverse order; both the
slōkās should go together , because vikāra and kartr̥ tvam are connected as cause
and effect. Therefore, vikāra-niṣēdaḥ means kartr̥ tva -niṣēdaḥ. Therefore, when I
say I am nirvikāraḥ, it means I-am-akarta. Therefore, I am guṅātīta and I am
akarta.
And anātma is what: saguṇah and karta. I am guṅātītaḥ and akarta. Both the
messages are packed in this ślōka. Guṇēbhyaḥ na anyaṁ kartāram anupaśyati. So
here guṇa refers to saguṇa-anātma. So saguṇa-anātma alone is karta. Guṇātitaḥ-
ātma is karta. Saguṅa-ātma alone is karta; this is the message one. Guṇātitaḥ-
ātma-I (or else we will be saying ātma ātma, etc.) am akartā. Message No.1.

And Lord Kr̥ ṣṇa wants to emphasize the fact that saguṇa-anātma is karta. How to
emphasize this; he puts in double-negative-language. There is no karta other than
saguṇa-anātma means what? Saguṇa-anātma alone is karta. Double-negative is
used for emphasis. The first line of the ślōka says there is no karta other than
saguṇa-anātma. And what is the corollary we have to derive is nirguṇa-Ātma is
akarta. This is Ātma-anātma-vivēka.
And Lord Kr̥ ṣṇa says anupaśyati; this we have to know; anu; anu means guru-
śāstra-upadēśa dvāra. Not by sitting alone and asking who am I? These are all
independent enquiry; anu is to negate independent-enquiry. Repeatedly in the
śāstra, anupaśyati is said very often. Wherever anu is there; there we have to
negate independent-enquiry; that means enquiry must be done only with the help
of guru and śāstra. That is here also: anupaśyati.
The second line says guṇēbhyaśca paraṁ vētti; he recognises himself as

guṅātītaḥ-akarta Ātma which is paraṁ-brahma-aikyaṁ. Guṇātitaḥ-akartā-Ātma as
param brahma yaḥ vētti; up to that defined is jñānam. The first-line jīvātma-
anātma-vivēka; the second-line is jīvātma-Paramātma-aikyam. That is why I said
this is the whole vēdānta. And phalam he gives madbhāvam saḥ adigacchati; that
jñāni attains oneness with Me; madbhāvam means madaikyaṁ. He attains
oneness with me; that means he attains mōkṣa. This is the essence of this verse.
Now Śaṅkarācārya writes the commentary. He should have written a very very
elaborate-commentary being a profound verse. Then why he did not write;
because in thirteenth chapter 2nd verse, idaṃ śarīraṃ kaunteya
kṣetramityabhidhīyate; there he has written an elaborate-commentary on
kṣētrajña kṣētra vicāra; and his fond hope is that we would not have forgotten
that. If you want an elaborate commentary for this ślōka; what will Śaṅkarācārya
will say: go and read thirteenth chapter commentary ( I do not know 18 or 19
classes). Therefore he writes a simple commentary here.
न अन्र्ं कार्यकरणनविर्ाकारपररणतेभ्र्ः गुणेभ्र्ः कतायरम् अन्र्ं र्दा िष्टा नवद्वान् सन् न अनुपश्र्नत, गुणाएव सवायवस्िाः
सवयकमयणां कतायरः इत्र्ेवंपश्र्नत, गुणेभ्र्श्च परं गुणव्यापारसाभक्षभूतं वेशि, मद्भावं मम भावंसः िष्टा अचधगचछनत ॥ १९ ॥

na anyaṁ kāryakaraṇaviṣayākārapariṇatēbhyaḥ guṇēbhyaḥ kartāram anyaṁ yadā

draṣṭā vidvān san na anupaśyati, guṇā ēva sarvāvasthāḥ sarvakarmaṇāṁ kartāraḥ
ityēvaṁ paśyati, guṇēbhyaśca paraṁ guṇavyāpārasākṣibhūtaṁ vētti, madbhāvaṁ
mama bhāvaṁ saḥ draṣṭā adhigacchati || 19 ||
So guṇebhyaḥ-anyaṁ other than the three-guṇās; as I said, in this ślōka, the word
guṇa refers to saguṇa-anātma; therefore, he says kārya-karaṇa-viṣayākāra-
pariṇata kāryam means stūla-śarīraṁ; kāraṇam means sūkṣma-śarīraṁ; viṣaya
means prapañca; so the body and the universe; the same guṇa alone got
converted into body also and the guṇās alone converted into world also.
Therefore, one-guṇa or prakr̥ ti bifurcates into subject and object ; body-mind-
complex corresponds to bhōktā and viṣayaḥ-prapañca refers to bhōgyaṁ;
bhōktṛu-bhōgya-ākarēṅa; guṇas alone; guṇaḥ guṇēṣu vartantē; (all these should
come to memory) indriyaṇi indriyārthēṣu vartantē; kāraṇa means indriyāṇi; viṣaya
means indriyārtha; indriyāṇi-indriyārthēṣu; they only mutually fight who am I; and
I am only like a press reporter, keeping a camera I only see these people fighting.
Therefore, I am like a sākṣi. So kārya-kāraṇa-viṣaya ākāra pariṇatēbhyaḥ,
pariṇatēbhyaḥ means transformed; guṇēbhyaḥ, the guṇa; anyaṁ kartāram
another-karta other than body-mind-complex; na anupaśyati, a wise person does
not see. Dṛsṭā is in the mūlam is equal to vidvān ; san na anupaśyati ; since Lord
Kr̥ ṣṇa uses the double- negative-language for the sake of emphasis, Śaṅkarācārya
converts that into positive language. What is that? guṇāḥ ēva; that ēva indicates
the emphasis conveyed by double-negative-language; guṇāḥ ēva; the three-guṇās
alone; what type of three-guṇās; sarvāvasthāḥ which are now available in three-
forms; what are the three-forms; they are stūla-śarīraṁ, sūkṣma-śarīraṁ, and the
prapañcaḥ; sarva-avasthaḥ means now available as body and the universe. Three-
guṇās now available in the form of body and universe. So kārya kāraṇa viṣaya
avasthāḥ ēṣāṁ tē; bahuvṛhi; sarva-avasthāḥ means sarvē kārya kāraṇa viṣayāḥ;
viṣaya rūpāḥ avathāḥ ēṣāṁ guṅānām bahuvr̥ hi ; these three-guṇās alone

sarvakarmaṇāṁ kartāraḥ; they alone do everything . And this idea Lord Kr̥ ṣṇa had
given in 3rd chapter itself.

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |

ahaṅkāravimūḍhātmā kartāhamiti manyate || 3-27||
Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ; prakr̥ti alone does karma ;

ahaṅkāravimūḍhātmā, the guṇa-sañghi; means the one who identifies the body,
he says I-am-a-karta, tattvittu mahābāhō guṇa-karma vibhāgayōhō, guṇa gunēṣu
vartantē iti matva na sajjatē. Then how does he remain; that is said in the next-line;
guṇbhyaḥ ca param; guṇa vyāpara sākṣi-bhūtam; who am I? I am distinct from the
three-guṇās. And in this context three-guṇās means what: body, mind and the
world; I am different from the body, mind and world; this-perception, in
Naishkarma siddhi language is neighbourise. Once you neighbourise the problem,
you are guṇātītaḥ; problems will not have impact; like what: neighbour’s-problem
is always insignificant; you are guṇātītaḥ. Neighbour’s-problem not only you are
guṇātītaḥ, you are a great upadēśaka. Paropadēśa-vēlāyaṁ, sarvē-jñāninaḥ. In
advising others, you will say, all these will come and go; Life means day and night;
you should learn to accept; why, it is your problem. Therefore, neighbour’s-
problem are always insignificant. Therefore what do you do? Convert your
problem also into neighbour’s-problem, by seeing the neighbour as anātma and
see yourself as Ātma.
So guṇa-vyāpāra-sākṣibhūtaṁ, you are the sākṣi of your own wife or your own
husband; sākṣi of your own children and grand-children and ultimately you are the
sākṣi of your own body-mind-complex. Sākṣi bhūtam vētti, the one who knows, saḥ
madbhāvaṁ, in the mūlam is equal to mama bhāvaṁ; mama means Kr̥ ṣṇasya
paramatmanaḥ bhāvam that means Paramātma-aikyaṁ. Paramātma aikyam saḥ
draṣṭā adhigacchati, attain. Śaṅkarācārya uses the present-tense here; Lord Kr̥ ṣṇa

does not say he will attain Īśvara; aikyam he does not say. He attains Īśvara-
aikyaṁ. Therefore; Śaṅkarācārya says this is pramāṇam for jīvan-muktiḥ. If jīvan -
mukti is not possible, Lord Kr̥ ṣṇa would have said that jñāni will attain aikyaṁ after
death in Vaikuṇṭa lōka; but he does not say this; he says he attains indicating that
here itself atra brahma samaśnutē.

448 Verses 14.20 to 14.22
Page 329 Verse 14.19 Bhāṣyam last three lines.
गुणेभ्र्श्च परं गुणव्यापारसाभक्षभूतं वेशि, मद्भावं मम भावं सः िष्टा अचधगचछनत ॥ १९ ॥
guṇēbhyaśca paraṁ guṇavyāpārasākṣibhūtaṁ vētti, madbhāvaṁ mama bhāvaṁ

saḥ draṣṭā adhigacchati || 19 ||
After elaborately dealing with the nature of the three-guṇās which belong to the
anātma-prapañca and especially to anātma-śarīraṁ and manaḥ, Lord Kr̥ ṣṇa now
wants to talk about how to become guṇātītaḥ so that one can release oneself from
the bondages caused by all the three-guṇās. And that guṇātītatva-mārga is given
in these two very very important verses [19 and 20]; of which we completed the
19th-verse bhāṣyaṁ in which Lord Kr̥ ṣṇa said the means of becoming guṇātītaḥ is
only jñāna-yōgaḥ. Karma-yōga and upāsana-yōga can transform the mind; and
make the mind fit for jñāna-yōga, but jñāna-yōga alone will convert a person or
take a person to guṇātītatvam. And this is very significant to remember because
anātma is always saguṇaḥ; and it can never become guṇātītaḥ. Anātma is always
saguṇah; and it can never become guṇātītaḥ. Anātma is always saguṇah; and it
can never become guṇātītaḥ. Ātma is ever nirguṇaḥ; therefore, it is always
guṇātītaḥ. Therefore, anātma cannot become guṇātītaḥ. Are you understanding?
Anātma cannot become guṇātītaḥ; Ātma need not become guṇātītaḥ; therefore,
who is going to become guṇātītaḥ? The very possibility of guṇātītatvam is logically
ruled out. It is logically ruled out and when nobody can become guṇātītaḥ; how
can we discuss the means to become guṇātītaḥ. When sādhyam itself is not there
where is the question of sādhana to non-existent-sādhyam? And therefore, what is
becoming guṇātītaḥ must be understood, otherwise it will become a lifelong-
struggle. First we should understand nobody can become guṇātītaḥ. Then what is

intended by becoming guṇātītaḥ and how does jñāna-yōga help that

guṇātītatvam. And the message is this; every individual is a mixture of saguṇa-
anātma and nirguṇa-Ātma. Every individual is a mixture of saguṇa-anātmā and
nirguṇa-ātma. The body-mind-complex comes under saguṇa-anātma category;
and Consciousness comes under nirguṇa-Ātma category; and every-individual is a
mixture of both. Why do we say so? Because mere-anātma cannot do any
vyavahāra; mere-Ātma cannot do any vyavahāra; anātmanaḥ-jaḍatvād; ātmanaḥ-
nirvikāratvād; kēvala-anātma vā kēvala-Ātma vā vyavahartum naiva śaknōti.
Therefore, we are all mixture of what; both of them. Even though we are a mixture
of both of them, generally we identify ourselves with anātma-component only.
Even though we are a mixture, we generally identify with the saguṇa-anātmā
component. Nirguṇa-Ātma either we don’t know or even if we know, we don’t
choose to identify. And therefore, the aim of vēdānta is to learn to shift your
identification from saguṇa-anātma to nirguṇa-Ātma. That is the only issue. We only
need to shift the meaning of the word-I from prakr̥ ti-aṁśa to puruṣa-aṁśa.


followed by


So what is jñāna-yōga? Jñāna-yōga is not conversion of either anātma or Ātma.

Because both cannot become guṇātītaḥ. Jñāna-yōga is first understanding I am a
mixture; not Dīpāvali mixture; this is a spiritual-mixture of Ātma and anātma. First I

should know I am a saguṇa-nirguṇa-mixture and use both of them for all

transactions; why, because for we have to use both. Therefore, continue to be a
mixture during transactions but remember that my real-nature is nirguṇa-ātma;
when? I am always every-free guṇātītaḥ Ātma. Claiming this and remembering this
alone is ‘becoming’-guṇātītaḥ. So by jñāna-yōga we seemingly become guṇātītaḥ.
Yadā dṛṣṭā anupaśyati. And this knowledge can come only through śāstra-
pramāṇam; therefore, anupaśyati. Very very significant slōka.
And once we come to nirguṇa-Ātma we should know that at the nirguṇa-level,

jīvātma-Paramātma-division does not exist because Ātma is indivisible. To say that
the indivisible-Ātma is jīvātma and Paramātma, how is it? The indivisible-Ātma is
jīvātma and Paramātma, how? So once I come to the indivisible-Ātma, jīvātma-
Paramātma-bhēda is abolished; therefore, madbhāvaṁ. Ātma-ēkatva-bhāvam
adhigacchati. And Ānandagiri rightly says adhigacchati means attain; there is no
question of attain; abhivyajyatē; it becomes clearer. We have completed the
bhāṣyaṁ.
The anvaya; yadā dṛaṣṭā guṇēbhyaḥ ānyaṁ kartāraṁ na anupaśyati, guṇēbhyaḥ

param vētti ca [tadā] saḥ matbhāvam adigacchati.
Verse14.20 Introduction
किम् अचधगचछनत इनत, उचर्ते —

kathaṁ adhigacchati iti, ucyatē —
Verse 14.20
गुणानेतानतीत्र् त्रीन्दे ही दे हसमुद्भवान् ।

जन्ममृत्र्ुजराुःखैर्वंमुक्तोऽमृतमश्नुते ॥ गीता १४.२० ॥
guṇānētānatītya trīndēhī dēhasamudbhavān |

janmamr̥tyujarāduḥkhairvimuktō:'mr̥tamaśnutē || Gītā 14.20 ||

In the previous-ślōka the jñāna-phalaṁ is given as matbhāvam abhigacchati .

Madbhāvam when Lord Kr̥ ṣṇa says it means we will attain ‘My-nature’ and when
Lord Kr̥ ṣṇa says ‘My nature’ you should not take Lord Kr̥ ṣṇa as a particular person.
Here the word My refers to Brahma -bhāvam. Lord Kr̥ ṣṇa is talking here as
Brahman. Therefore, it is neither Lord Kr̥ ṣṇa-bhāvam nor Viṣṇu-bhāvam [not with
sañkam cakram all in the hand , you should not take it like that ]; it is neither Kr̥ ṣṇā-
bhāvam nor Viṣṇu- bhāvam; but it is Brahma-bhāvam adhigacchati is the phalaṁ.
Now Śaṅkarācārya asks the question: how does he attain Brahma-bhāvam? What
type of transformation takes place? what is the manner in which he attains them?
So katham adhigacchati? We have to supply brahma-bhāvam adhigacchati. How
does a jñāni attain Brahma-bhāvam, or oneness with Brahman, iti ucyatē and this
ślōka answers the question and the answer is; he does not attain anything;
attainment of Brahma-bhāvam is not an attainment at all. Every word has got a
different meaning. Becoming-a-guṇātītaḥ is not-becoming-guṇātītaḥ; it is only
shifting the identification.
Similarly attaining-Brahman-nature is not-attaining- Brahman-nature. Then what

do you mean by attainment-of-Brahman. We have to understand everything
clearly. Attaining-Brahman-nature is dropping-the-misconception-that-I-am-a-jīvā.
Attaining-Brahman-nature is ‘dropping-the-misconception-that-I-am-jīvā’;
misconception means adhyāsaḥ. Jīva-bhāva-adhyāsa-thyāgaḥ, brahma-bhāva-
prāptiḥ iti upacāryatē. Sānskrīt usage here is superb. Jīva-bhāva-adhyāsa-thyāgaḥ,
brahma-bhāva prāptiḥ iti upacāryatē. Dropping the superimposition of jīva-nature
upon oneself is figuratively called as attainment of Brahman-nature. Repeating.
Dropping the superimposition of jīva-nature upon oneself is figuratively called as
attainment of Brahman-nature. Rope attains the ropeness by the removal of the
superimposed-snakeness. See whether you are able to understand from the
example. Rope gets back its ropeness by the negation of the superimposed-
snakeness. Brahman attains Brahman-nature by the negation of superimposed-
jīva-nature and every one of us is what: Brahman with superimposed-jīva-nature.

That is called the answer to kathaṁ. Adhyāsa-nivr̥ ttiḥ-ēva brahma-bhāva prāptiḥ.

That is said here in the ślōka: guṇān ētān adītya, transcending three-guṇās by
negating the superimposition, which superimposition dēhasamudbhavān; is the
cause for punar-janma. So guṇa-superimposition and what do you mean by guṇa-
superimposition? Claiming I am sātvic is superimposition, why, because I am not
rājasic, tāmasic or sātvic. Then who am I? I am not sick. Sattvic, rājasic and tāmasic
makes me ‘sic’; therefore, I am not the ‘sic’ at all; I am nirguṇa. So claiming I am
sātvic, rājasic, tāmasic is superimposition of ‘sic’ness; we seem to superimpose the
‘sic’ness, but I-am-Brahman. That is the only thing . Janma mr̥ tyu jarā duhkhai ḥ
vimuktaḥ. I-become; that means I-disclaim-youthfulness; I-disclaim-oldness; I-
disclaim-janma, mr̥ tyu, jarā, vyādhi; {vyadhi is not said, you can add} all of them I
drop by dropping the guṇa-superimposition; and dropping the superimposition is
amṛitattva prāptiḥ. This is the gist of this ślōka. We will read the bhāṣyaṁ.
गुणान् एतान् र्िोक्तान् अतीत्र् जीवन्नेव अनतिम्र् मार्ोपाचधभूतान् त्रीन् दे ही दे हसमुद्भवान् दे होत्पशिबीजभूतान्
जन्ममृत्र्ुजराुःखैः जन्म च मृत्र्ुश्च जरा च ुःखानन च जन्ममृत्र्ुजराुःखानन तैः जीवन्नेव नवमुक्तः सन् नवद्वान् अमृतम् अश्नुत,े
एवं मद्भावम् अचधगचछनत इत्र्ियः ॥ २० ॥
guṇān ētān yathōktān atītya jīvannēva atikramya māyōpādhibhūtān trīn dēhī

dēhasamudbhavān dēhōtpattibījabhūtān janmamr̥tyujarādu ḥkhaiḥ janma ca
mr̥tyuśca jarā ca duḥkhāni ca janmamr̥tyujarāduḥkhāni taiḥ jīvannēva vimuktaḥ san
vidvān amr̥tam aśnutē, ēvaṁ madbhāvam adhigacchati ityarthaḥ || 20 ||
Guṇān ētān is in the mūlam is equal to yathōktān; that is the abovementioned

three-guṇās and their modification; guṇān includes guṇa-kārya-bhūta śarīra-
thrayam or śarīra-dvayam; so guṇa-kārya-adītya; adītya means transcending and
Śaṅkarācārya very carefully adds a jīvannēva we don’t require to die for attaining
mōkṣa; even while being alive, mōkṣa is possible; jīvannēva is not in the ślōka but
Śaṅkarācārya makes a thoughtful-addition; and what is the pramāṇam for that
addition; we will get it later. I will explain when that portion comes; but it is very
thoughtfully added note of jīvannēva; adītya is in the mūlam is equal to atikraṁya,
transcending and what is transcending; Ānandagiri nicely adds a note;
transcending is nothing but transferring the guṇa-based-emotions to anātmā; not

claiming emotions as my emotions; emotions are the product of the guṇa; and the
products of the guṇās belongs to anātma; and I transfer the anātma-emotions to
anātma and I claim myself as Ātma; this transference to anātma is transcending;
transference is transcendent. Otherwise you will think transcending means you
have to climb and you have to go to the cloud and sit there, etc.; transcending is
not a physical-movement, it is not even a mystic-movement it is transferring the
anātma-guṇa to anātma; it is transcendence. So adikramya what are the guṇās;
māyōpādhibhūtān a confusing word; because māyōpādhi, so the word
māyōpādhibhūtān is confusing because guṇās are not the upādi of māya; always
they are upādhis of Brahman. Śaṅkarācārya says māyōpādhi; how to solve this
problem; Ānandagiri solves the problem; he says māyōpādhi should not be tat-
puruṣa-samāsa it is karmadāraya samāsa; māya ēva upādiḥ, māyōpādhi; these
three guṇās are conditioning Brahman in the form of māya. These three guṇās in
the form of māyā condition Brahma.
And Rāmarāyakavi solves the problem in another way; these all are for Sanskrit
students, others can ignore; Ānandagiri solves the problem by taking māyōpādhi
as tatpuruṣa and Rāmarāyakavi solves the problem by taking the meaning of māya
as mithya; so māyōpādhibhūtān means mithyōpādhibhūtān; these three guṇās
condition Brahma; these guṇās are mithya in nature condition Brahman.
Māyōpādhi means mithya-upādhi-bhutān; these are all technical issues that the
bhāṣyam gives; and the technical issues are addressed by the sub-commentators
like Ānandagiri and Rāmarāya kavi and since there are some Sānskrīt students, I
am telling all these for them. Others can ignore.
And how many such mithya-upādhis are there; trīn; because three-guṇās are
there; so having transcended three-guṇās, which are dēhasamudbhavān;
dēhasamudbhavān is in the mūlam and this also must be very carefully taken; it
should be taken as dēhōtpatti-bīja-bhūtān. Here the word samudbhava means
kāraṇam; pañcamī vyutpatti; samudbhavati asmāt iti kāraṇam; and dēha
samudbhava means dēha-kāraṇam. Therefore, Śaṅkarācārya says dēhautpatti bīja

bhūtān; that means dēha-kāraṇam. And dēha-kāraṇam means what? punar-janma

kāraṇam; which is the cause for punarapi-jananam punarapi-maraṇam cycle. All
these three-guṇās are the cause for rebirth; a jñāni transcending by dis-
identification and non-transference. Who does that; it is done by dēhī; student,
vidyārthi or sādhaka ; and as a result of that janma -mr̥ tyu-jarā-duḥkhaiḥ vimuktaḥ
because all these problems belong to the anātmā alone. What are problems ;
janma, birth belongs to anātma ; mr̥ tyuḥ death belongs to anātma; jarā (underline
this) old age belongs to anātma; and duḥkhaiḥ; duḥkham can be taken as the
fourth factor; or duḥkham can be taken as synonymous with the previous three;
janma-duḥkham, jarā-duḥkham, and mr̥ tyu -duḥkham; from all these pains one
becomes free; free means what; he does not claim them as my problem. Body will
age and jñāni will never claim ‘I am aging’. Body ages because body has to age;
but I don’t want to take it as a complaint for me; because complaining against a
fact is saṁsāra. It is a very important definition. Complaining against a fact is
saṁsāra. Why it is saṁsāra? Because, I see there is no solution. Why there is no
solution? Complaining against a fact; because if you complain, you will age faster; I
am ageing, ageing, you worry; you age faster. Therefore, stop complaining against
facts of life. That is called mōkṣa. Son is disobedient; do not complain, why,
because sons will be disobedient. Daughters also to be included, because
daughters have got their own mind; stop complaining; if you stop complaining
against facts, there will be nothing to complain; because all the time we are doing
that only. And we become a source of complaint for others. What; I am
complaining all the time. That is the fact of life. Anyway I do not want to get into
that; you will start complaining.
So therefore , janma ca , mr̥ tyuḥ ca, jarā ca dvandva-samāsa; this is for Sānskrīt
students; duḥkhāni ca; Śaṅkarācārya takes them as four factors; taiḥ vimuktaḥ; the
word vimuktaḥ is tritiya-vibhakti; in English we have to translate it as ‘from’ but in
Sānskrīt we have to use tritiya-vibhakti; taiḥ vimuktaḥ; being freed from all them
jīvannēva and how does he get freedom; very careful, body will not be free from

ageing; he is free from the transferred -anujvara; he is not free from jvara . He is
free from anujvara of Pañcadasi 7th chapter ; Br̥ hadāraṇyakōpaniṣat mantra. And
when does he get freedom; jīvannēva; vimuktaḥ san vidvān; vidvān means wise
person; amr̥ tam aśnutē , attains immortality. ‘attainment of immortality’ is also
within inverted commas, why, for anātma cannot become immortal; Ātma need
not become immortal; then who becomes immortal; no body becomes immortal;
but I learn to claim the immortality of Ātma. And the corollary, most-important-
corollary, is that I learn to accept the mortality of anātma; claiming the immortality
of myself and accepting the mortality of the body and the family members; the
body and the family-members; ‘mortality-accepting’ is mōkṣa, which is
figuratively-called ‘attainment of mōkṣa’ really speaking we don’t attain anything .
jīvannēva amr̥ ta ṁ aśnutē ēvaṁ; ēvaṁ means in this manner alone, madbhāvam
adhigacchati. So Śaṅkarācārya says this ślōka is explanation or commentary of
madhbhāvam adigacchati of the previous slōka. We would have forgotten by now.
Therefore, ēvaṁ in this manner, madbhāvam Brahman-nature immortal-nature,
one attains figuratively. Factually there is nothing to attain. Iti arthaḥ, this is the
message. Both these slōkās are extremely important slōkās; not only of the 14th
chapter, but of the entire Bhagavad Gīta.
The anvaya: Dēhi ētān trīn dēhasamudbhavān guṇān atītya ( all

samānyadhikaranyam) janmamr̥ tyu jarā duḥkhaiḥ vimuktō:[sann] amr̥ taṁ aśnutē.
जीवन्नेव गुणान् अतीत्र् अमृतम् अश्नुते इनत प्रश्नबीजं प्रनतलभ्र्, अजुयन उवाच —
jīvannēva guṇān atītya amr̥taṁ aśnutē iti praśnabījaṁ pratilabhya, Arjuna uvāca
With this ślōka twenty , Lord Kr̥ ṣṇa temporarily stops his teaching; and when he
gets a small gap, Arjuna chooses to raise a question to the Lord. So jīvannēva
Śaṅkarācārya emphasizing the note even though Lord Kr̥ ṣṇa has not emphasized
this point; jīvannēva means while living itself; guṇān atītya, leaving the guṇās (two

leaving; while living, leave the guṇās) guṇān atītya, transcending the three guṇās;
stopping the guṇās’-transference; transcending is ending the transference; adītya
amr̥ taṁ aśnutē; one attains immortality; iti, this statement pratilabhya,
pratilabhya, having received this message from Lord Kr̥ ṣṇa which has a scope for
raising a question. Because, once you say while living-itself a person will transcend
the three guṇās, we will naturally get a curiosity. What is that? How will that
person look like, because it is an extraordinary achievement. How will that person
look like; exactly like what; do you remember something; sthitha-prajñā; kā bhāsā;
Kiṁ prabhaṣēta; kiṁ vrajēta; if you say a person will attain liberation after death
you will never get a curiosity; why, because you cannot see a person, and you do
not know whether he is going to Vaikunda or Kailasa; or is he caught still in the
traffic-jam; how do you know; because the whole thing is a matter of faith in the
śāstras. Nobody has seen people going to Vaikuṇṭa or Kailāsa, and after death
even if I am going to Kailāsa I will not remember attending āstika samājam class;
because after death I will not remember anything. Therefore, the posthumous-
mōkṣa will it not generate this curiosity; whereas the mōkṣa presented here-and-
now can give a curiosity and also will become an incentive for us; for trying that; it
is worth trying. Therefore, Śaṅkarācārya says jīvan-mukti always creates curiosity.
He calls it called praśna-bījam. It means a seed for curiosity. What is the seed for
curiosity? Jīvan-mukti. Whether the jīvan-mukta will have a beard, whether he
would be aged, whether he would be wearing the saffron; all these questions are
there isn’t it; praśnabījaṁ pratilabhya, Arjuna takes this opportunity to raise a
question. Already the question is raised in second chapter; why should Arjuna raise
it again; now we are in which Chatper, 14th Chapter, which year we studied the 2nd
Chapter, when the last class itself is in trouble, where is the question of
remembering? Therefore Arjuna asked.
Verse 14.21
अजुणन उवणच —

कैर्लिङ्गैस्रीतगुर्णनेतणनतीतो भववत प्रभो ।

वकमणचणिः कर्ं चैतणंस्रीतगुर्णनवतवतणते ॥ २१ ॥
Arjuna uvāca —
kairliṅgaistrīnguṇānētānatītō bhavati prabhō |
kiṁ ācāraḥ kathaṁ caitāṁstrīnguṇānativartatē || 21 ||
So Arjuna asks three questions. What are indicatory marks by which one can know
a jīvan-mukta. Whether one is jīvan-mukta or whether the other person is jīvan-
mukta; what are the clues or marks to find out that person; in Sānskrīt it is called
liṅgam; liṅgam means cihnaiḥ; indicatory marks. So what are the marks of a jīvan-
mukta. No.2. kiṁ ācāraḥ; lifestyle or conduct; that means social interaction
especially with regard to the car-parking everywhere not only here; everywhere
the biggest problem of stress is car parking. Therefore, ācāraḥ; conduct; number
three kathaṁ; how did he transcend; what is the means he used to transcend the
guṇās; sādhana-praśna; liṅga-praśna; ācāra-praśna; sādhana or upāya praśnaḥ;
these are the three questions, hē prabhō; hē Lord Kr̥ ṣṇa you please tell me; first
thing I can test whether I am a jīvan-mukta or not; and also I will know how it is.
And in second chapter Śaṅkarācārya in his commentary adds a beautiful note also;
whatever be the natural conduct of a jīvan-mukta; they can be used as my
sādhana; yāni sthithapraśnāsya lakṣaṇanai tāni mumukṣōḥ sādhanāni bhavanti; I
can practice them deliberately as a sādhana; therefore, the question is relevant.
कैः शलङ् गैः मचिै ः रीन् एतणन् व्यणख्यणतणन् गुर्णन् अतीतः अवतक्रणततः भववत प्रभो, वकमणचणिः कः अस्य आचणिः इवत
वकमणचणिः कर्ं केन च प्रकणिेर् एतणन् रीन् गुर्णन् अवतवतणते अतीत्य वतणते ॥ २१ ॥
kaiḥ liṅgaiḥ cihnaiḥ trīn ētān vyākhyātān guṇān atītaḥ atikrāntaḥ bhavati prabhō,
kimācāraḥ kaḥ asya ācāraḥ iti kimācāraḥ kathaṁ kēna ca prakārēṇa ētān trīn guṇān
ativartatē atītya vartatē || 21 ||
Kaiḥ liṅgaiḥ is in the mūlam is equal to cihnaiḥ it means indicatory mark; during
the election they use the word cihnaiḥ; it is a Sānskrīt word; which means
indicatory marks or clues; trīn ētān vyākhyātān guṇān atītaḥ a person who has
transcended the three guṇās and what are the three guṇās; vyākhyātān, which

have been elaborately discussed in all the previous verses; atītaḥ is in the mūlam is
equal to atikrāntaḥ-jñāni; a person who has transcended; bhavati, bhavati means
endowed with; prabhō, oh! Lord question number one; number two is kiṁ ācāraḥ
Śaṅkarācārya says that it should be bahuvr̥ hi samāsa ḥ; kaḥ ācāraḥ yasya saḥ, kiṁ
ācāraḥ of endowed with what conduct that person is; what is that person’s
conduct. Therefore, kaḥ asya ācāraḥ iti kiṁ ācāraḥ, question No.2; liṅgam, ācāraḥ
and the third question is kathaṁ in the mūlam is equal to kēna prakārēṇa by what
method; ētān trīn guṇān ativartatē, one transcends the three guṇās. In fact this
question is illegitimate question because 1 in the 2 slōkās I said important ; Lord
Kr̥ ṣṇa had given the answer; jñānam is the method by which we transcend the
guṇa; through jñānam we learn to shift our identification from saguṇa-anātma to
guṇātīta-ātma. Thus the answer is given and therefore , the question is a wrong
question but however we can justify the question by redefining the question ; Lord
Kr̥ ṣṇa has given the answer as jñānam is the method of transcending. Now
Arjuna’s question is how to gain that jñānam. guṇātītatva-upāyaḥ is jñānam.
Jñānasya upāyah kaḥ; and the answer is bhaktiḥ. Bhaktiḥ means karma-yōga and
upāsana yōga. That will come later. māṁ ca yo’vyabhicarene bhakti yōgēna
sevata sā guṇān samatityaitan brahmabhuyaya kalpate [Gīta 14.26]; trīn
guṇān ativartatē.
The anvaya: hē prabhō; kaiḥ liṅgaiḥ saḥ (saḥ tritiya - endowed with what marks)
ētān trīn guṇān atītaḥ [bhavati]? Atītah refers to the atītaḥ jñani-puruṣah. saḥ kiṁ
ācāraḥ [bhavati]? [endowed with what conduct is he?]. kathaṁ ca ]saḥ] etān
trīnguṇān ativartatē?
Now Lord Kr̥ ṣṇā is going to answer. Again very important portion of the 14 th
Chapter of the Gīta.
गुणातीतस्र् लक्षणं गुणातीतत्वोपार्ं च अजुयनेन पृष्टः अत्स्मन् श्लोके प्रश्नद्वर्ािं प्रनतवचनं भगवान् उवाच । र्त् तावत् ‘कैः
शलङ् गैः र्ुक्तो गुणातीतो भवनत’ इनत, तत् िृणु —

guṇātītasya lakṣaṇaṁ guṇātītatvōpāyaṁ ca arjunēna pr̥ ṣṭaḥ asmin ślōkē

praśnadvayārthaṁ prativacanaṁ Bhagavān uvāca | yat tāvat ‘kaiḥ liṅgaiḥ yuktō
guṇātītō bhavati’ iti, tat śr̥ṇu —
So guṇātītattvya-lakṣaṇaṁ, the indicatory marks of jīvan-mukta and

guṇātītatvōpāyaṁ the means of becoming guṇātītaḥ; ca arjunēna pr̥ ṣṭaḥ asmin
ślōkē. Be very careful the word asmin ślōkē refers to the previ0us ślōka, not the
current ślōka; asmin ślōkē means kairliṅgaiḥ iti slōkēna, Arjunēna pr̥ ṣṭaḥ,
Bhagavān to be supplied, Bhagavān has been asked these two questions: what are
they: guṇātītattvya-lakṣaṇaṁ and guṇātītatvōpāyaṁ ca pr̥ ṣṭaḥ asmin slōke.
Praśnadvayārtham, for both these questions; prativacanaṁ Bhagavān uvāca.
Bhagavān gives the reply to the two questions in the following slōkās.
Praśnadvayārtham means for both these questions or praśnadvayasya (śaṣti
ityarthe) praśnadvayasya prativacanaṁ reply Sri Bhagavān uvāca.
Now here is a problem. Problem for sub-commentators to handle; three questions

have been asked. Now Śaṅkarācārya says praśna-dvayārtham. Ānandagiri solves in
one way and Rāmarāyakavi solves in different way. All interesting games, it is. So
Ānandagiri says you put an ‘etc’. these two; that is guṇātītattvya-lakṣaṇaṁ and
guṇātītatvōpāyaṁ etc.; this ‘etc’. will include the third question. So here
upalakṣaṇatvena sveekāryah; upalakṣaṇam means you have to add an etc. So they
are not total question; Śaṅkarācārya mentions two questions; and you add an
‘etc’., in the etc., third question is to be added by you. This is what Ānandagiri says.
Rāmarāyakavi says the conduct of a jñāni is the third question; conduct also is
another type of indication-mark of jīvan-mukta only, because from the conduct we
can know whether he is jīvan-muktaḥ or badhaḥ. Therefore, even though conduct
is the third question alright; but since that is also a lakṣaṇam, the word in the
bhāṣyam should include the ācāraḥ; therefore, lakṣaṇam, i.e. ācāraḥ also and
guṇātītatvōpāyaṁ. therefore, don’t unnecessarily find fault with Śaṅkarācārya says

Rāmarāyakavi. So these people are so starch, anybody finds a mistake in the

bhāṣyam; they fiercely defend the ācārya.
I told you that there is an ācārya called Dhanapati Suri who writes Bhāṣya utkarṣa
prakāśika; compares Śaṅkarācārya’s advaita-bhāṣyam and all other advaita-
bhāṣyams. There are other ācāryas like Madhusudhana Sarasvathy, Sridhara,
Neelakanta and others; they have also written Gīta Bhāṣyam following advaita-
parampara only. Dhanapati Suri’s Bhāṣya utkarṣa prakāśika brings out the
superiority of Śaṅkarācārya’s bhāṣyam compared to others; not Rāmānuja’s,
advaita-bhāṣyam. It fiercely defends Śaṅkarācārya’s bhāṣyam and in some places
he strongly criticizes others also to say that nobody can equal Śaṅkarācārya. It is
almost a fanatic attachment. Anyway that is different.
And in the reply Lord Kr̥ ṣṇa follows the following order. yat tāvat ‘kaiḥ liṅgaiḥ
yuktō guṇātītaḥ bhavati’ this first question is what are the marks endowed with
which jīvan-mukta lives his life . iti, tat śr̥ ṇu — for the first question of Arjuna,
Bhagavān gives his answer in the 22nd slōka.

449 Verse 14.22
Page 360 Verse 14.22
Verse 14.22
न द्वे नष्ट सम्प्रवृिानन न ननवृिानन काङ् क्षनत ॥ गीता १४.२२ ॥
na dvēṣṭi sampravr̥ttāni na nivr̥ttāni kāṅkṣati || Gītā 14.22 ||
After Lord Kr̥ ṣṇā talked about jñānam as a means of becoming guṇātītaḥ, in verses
19 and 20, now Arjuna is curious to know about a jñāni who has become guṇātītaḥ.
And of course we should remember jñāni does not ‘become guṇātītaḥ’; jñāni
‘learns to claim guṇātītaḥ-Ātma-as-himself’. And convert the saguṇa-anātma as a
costume for running the show of life. The description of such a jñāni he asks for
three topics he asked for liṅgaḥ, ācāraḥ and upāya; the indications of a jñāni; the
context of a jñāni; and the means to become a jñāni or guṇātītaḥ. So liṅgaḥ,
ācāraḥ and upāyaḥ. Śaṅkarācārya does not take it as three questions; he combines
liṅgaḥ and ācāraḥ together because liṅgam is the internal indication; and ācāraḥ is
external-indications of a jñāni and the third one is upāyaḥ. In this 22nd ślōka;
which he is going to comment now; liṅgam or indications, especially the internal-
indications which a jñāni alone will know and not the other people that is being
talked about. And this ślōka is extremely important and unique definition of a jñāni
and therefore, I would like to mention a few points here.
Jñāni has been discussed by the Lord Kr̥ ṣṇa on several occasions; in the 2nd
chapter as sthitha-prajñā lakṣaṇāni; and in twelfth chapter as parā-bhakta
lakṣaṇāni; and here as guṇātītaḥ-lakṣaṇāni. And in most of the cases if you

analyse, jñāni or jīvan-mukti or jīvan-mukta, is described as a-state-of-mind. On

many occasions, jñānam or jīvan-mukti is defined as a-state-of- mind. A state-of-
mind is a mental state of equanimity, peace and joy is generally defined as mōkṣa.
ुःखेरवनुनद्वग्ज्नमनाः सुखेिु नवगतस्पृहः ।

वीतरागभर्िोधः च्स्ितधीमुयननरुचर्ते ॥ २-५६॥
duḥkhēṣvanudvignamanāḥ sukhēṣu vigataspr̥haḥ |

vītarāgabhayakrōdhaḥ sthitadhīrmunirucyatē || 2-56||
If you look at these descriptions, jīvan-mukti is a-state-of-mind. In spite of

fluctuating situations, mind is free from emotional-disturbances; not only free
from emotional-disturbances; free from even the cause of emotional-disturbances,
like rāga, dvēṣa, bhayam, krōdhaḥ, etc.
र्ः सवयत्रानभभस्नेहस्तित्प्राप्र् िुभािुभम् ।

नाभभनन्दनत न द्वे नष्ट तस्र् प्रज्ञा प्रनतचष्ठता ॥ २-५७॥
yaḥ sarvatrānabhisnēhastattatprāpya śubhāśubham |

nābhinandati na dvēṣṭi tasya prajñā pratiṣṭhitā || 2-57||
Again mental state alone. And you go to the twelfth chapter,
अद्वे ष्टा सवयभूतानां मैत्रः करुण एव च ।

ननमयमो ननरहङ् कारः समुःखसुखः क्षमी ॥ १२-१३॥
advēṣṭā sarvabhūtānāṁ maitraḥ karuṇa ēva ca |

nirmamō nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī || 12-13||
he is compassionate, he is friendly etc. There also mōkṣa is described as a-mental-

state. This alone in the last Guru Pūrṇimā talk I presented as mental-liberation.
Description of liberation at a-mental-state I generally call ‘mental-liberation’. Not
‘liberation from mind’; but ‘liberation of the mind from emotional-disturbances’.
And generally the scriptures define liberation as mental-liberation; because this

liberation, generally people can understand and relate. Mental-liberation people

can understand and relate because, mental problems we are intimately facing.
Mental-saṁsāra being intimate; emotional-disturbances being continuous,
mental-liberation we can easily understand; therefore, it is understandable; it is
relatable; and it is attractive. Who does not mental liberation? You want the mind
to be equanimous and peaceful and happy. Therefore, it is very attractive also and
it is understandable, it is relatable; it is attractive and it is practically useful also,
because when you pursue mental-liberation, mind becomes more and more
refined. And the refined mind is useful to me also. And more than me, the
refinement is useful for the family-members. Very big advantage. It is direct
liberation gained indirectly by family members. So when I have a refined-mind,
family members and workers around get indirect liberation. In fact, they will
encourage and urge a person to attend Svāmiji’s lectures, because I will benefit. So
thus mental liberation description is generally used in the scriptures because it has
these advantages; understandable, relatable, practically-useful for us and others.
But remember this mental-liberation has certain disadvantages also. What are the
disadvantages? First-of-all, this mental-liberation can never be steady because
mind can never be steady, because anātma can never be stable and study; the
nature of anātma in general and nature of mind in particular, influenced by
umpteen factors will constantly fluctuate, whether it is jñāni’s mind or ajñāni’s
mind. That is what Lord Kr̥ ṣṇā highlights in the slōka. Prakāśa, pravr̥ tti, mōha,
sattva, rajas and tamas; they are changeable even for the highestest-jñāni. Jñāni’s
mind is also subject to guṇa-fluctuation and since the mind and the guṇās are
fluctuating, mental-liberation also will be a fluctuating-liberation. It can never be
steady-liberation. There must be constant efforts to maintain mental-liberation like
maintaining the weight. In bathroom itself one has to keep a weighing machine. If
you look ½ kg more; tomorrow 2 kg less. Therefore, just as the weight is a
fluctuating one, mental-liberation is a fluctuating-liberation; requiring continuous
struggle for maintenance;; and yōga and kṣēma issues are involved with regard to
mental-liberation. Not only that, at any time, it is improvable also. Since anātma

can always be refined; as I say, FIR can be more and more reduced, triple-C can be
(do you remember?) more and more increased. Since it is refineable life-long;
mental-liberation is a never-ending process. It is lifelong continuous-effort.
Therefore at no time you reach the destination. At no time you reach the
destination; and if anybody asks: How is your liberation-state, like asking about
your body, your health, etc., you question, how is your jm condition (jīvan-mukti);
therefore, you can always answer it is fine, but it can be better. This is the modern-
answer. Anything. How is your Job: Good, it can be better. This is the loaded-
answer. Always the answer is: it can be better, because anātma based liberation
can always be better. So the first disadvantage is: it is fluctuating, improvable and
never you reach the destination. This is one disadvantage.
Then the second disadvantage which is technical and I consider important for
senior students, is this mental-liberation is only mentioned as a bye-product; this is
not the primary liberation that the vēdānta aims at. There is no tātparyam in
mental-liberation. Vēdāntasya tātparyam is not mental-liberation because it is
anātma-centered or mithya-centered-liberation. But even though there is no
tātparyam, it is worth pursuing. There is no tātparyam does not mean therefore,
you ignore; that is not the message. Even though there is no tātparyam, it is worth
pursuing because it is practically useful for oneself and more than oneself useful
for others also. Bhītā rāga bhaya krōdhōḥ; you are gentleman or a gentlewoman.
So pursuit of mental-liberation makes me gentle, gentler and more gentler and
most gentler. Therefore, practically mental-liberation is beneficial but there is no
tātparyam in that. This is the disadvantage number 2. It is fluctuating and ever
improvable and you never reach the destination is the disadvantage one and
disadvantage 2 technically this is not the central teaching of vēdānta.
Then where is the tātparyam which liberation is the tātparyam of the vēda. That is
very very rarely talked about in the Gīta; and one search rare occasions verse no.
22 of the fourteenth chapter. Here primary-liberation is highlighted where there is
tātparyam and what is that: I will just summarize but that alone we will see in

detail in this ślōka. That is liberation from transferring the mental states upon the
real-Me. Liberation from transferring the mental state upon me. I am free from
transferred-mental-state. What do you mean by transferred-mental-state? When
the mind is sātvic, I say I am sātvic. This is called transferred-saṁsāra. When the
mind is rājasic, I say I am rājasic. That means what rājasic state of mind which is
anātmā, I have transferred I say I am rājasic and when the mind is tāmasic, I say I
am tāmasic; rājasic and tāmasic this two-fold sickness which is the jvaram of the
mind, I transfer on to myself which is called anujvaraḥ. Anujvara is the saṁsāra.
And ending the anujvara, refusing to transfer the mental-state on to myself and
claiming I am free, when? all the time, not because of a particular mental-state,
then it becomes conditional-freedom. Mental-liberation is conditional. You require
sātvic state for enjoying the mental state. But the real liberation which is the
tātparyam of the vēda is a liberation which is in spite of the fluctuating mental
state. And therefore, Lord Kr̥ ṣṇā says jñāni is one who is not attached to a mental-
state, nor does he dislike a mental-state. Jñāni is not attached a mental-state even
though he prefers a mental-state; {are you able to understand the difference?, I
prefer a sātvic-mental-state} but I am not attached to a mental-state nor do I
dislike a mental-state because I know mental-state cannot be eternally maintained.
And my freedom is not dependent on mental-state; it is in spite of the mental-
state; ahaṁ nitya-muktaḥ. It is not a lifelong-struggle. Once I know I am different
from the mind, freedom is absolute and eternal. Unlike mental liberation, which is
never absolute and eternal which is neither absolute nor eternal; spiritual
liberation, where there is tātparyam. In Gurupurṇima talk I gave, spiritual-
liberation which is the central theme of vēdānta is absolute and unconditional and
eternal; in spite of anātma condition. And this I am able to claim because anātma-
fluctuation can either add to my value, neither value-addition nor value-deletion.
Anātma cannot improve me; and anātma cannot decrease also. Neither positive-
value-addition nor negative. Claiming this permanent-freedom is the real-
liberation which I would like to name spiritual-liberation. Why I call its spiritual,

because it is not-centered-on-the-mind; but it-is-centered-on-spirit;. not

metheneted-spirit. Spirit means Ātma.
Let mind-centered-liberation be a very interesting-hobby which is practical and

useful but a senior-student must focus on spiritual-liberation and that spiritual-
liberation is rarely described in this ślōka but most of the descriptions are mental-
liberation only. Sthitha-prajñā, parā-bhakta and here itself all later slōkās will deal
with mental-liberation; from verse twenty -three onwards Lord Kr̥ ṣṇa goes back to
mental-liberation because people can relate to mental-liberation and it is
attractive. If you want to attract people to vēdānta class, talk about mental-
liberation because it is understandable, relatable, attractive and useful. But for a
senior-student, the Guru has to tell one day or the other that there is no tātparyam
in mental-liberation (but continue to work on it); whereas tātparyam is in spiritual-
liberation in which case you will never say it can be better. In mental-liberation, the
answer is always it can be better. In spiritual-liberation, the answer is always it is
ever the best . It is very important ślōka.
प्रकािं च सत्त्वकार्ं प्रवृत्तिं च रजःकार्ं मोहमेव च तमःकार्यम् इत्र्ेतानन न द्वे नष्ट सम्प्रवृिानन सम्र्न्ग्ज्विर्भावेन उद्भूतानन
—
prakāśaṁ ca sattvakāryaṁ pravr̥ttiṁ ca rajaḥkāryaṁ mōhamēva ca tamaḥkāryam

ityētāni na dvēṣṭi sampravr̥ttāni samyagviṣayabhāvēna udbhūtāni —
Prakāśaṁ ca is in the mūlam; and here it means sattva-kāryaṁ it means a sātvic

state of mind; which is peaceful, comfortable joyous relaxed; de-stressed not
distressed; is called sattva-kāryam; sātvic-mental-state; kāryam here refers to
mental-state; it is called kāryam because it is vr̥ tti -pariṇāmaḥ; and pravr̥ ttiṁ ca is
in the mūlam is equal to raja-kāryaṁ; rajaḥ-kāryam means rajō -vr̥ tti pari ṇāmaḥ;
the mind is highly restless, passionate and it wants to do more and more;
whipped-up driven-mind; and mōhamēva ca; mōham means what; tamaḥ-kāryam;
when the mind is dull, not interested in anything; a kind of semi-depression.
Something like that; not actual depression. But dull. Tamaḥ-kāryam iti ētāni, all

these three states of mind; then go to the next line; sampravṛttāni, when they
dominate at a particular time; sampravṛttāni is in the mūlam is equal to utbhūtāni
they have become dominant in the mind at a particular time and therefore, viṣaya-
bhūtāni; a jñāni is able to experience that mental-state, why, because mind is an
object of experience. Therefore, mental-states also are the object of my
experience; who am I? I am the sākṣi of the mind; manasaḥ sākṣi bhūtaḥ ahaṁ; for
me, the sākṣi, samyag-viṣaya bhūtāni; I can clearly feel my wonderful mind; so
samyag viṣaya bhāvēna udbhūtāni and remember since a jñāni has gone through
karma-yōga and upāsana yōga for a long time, his mind is generally sātvic. And I
am using the word generally, but I never say permanently. That means generally
sātvic but it is not always; that mind also; even jñāni’s-mind also will be
occasionally in the grip of either rajō-guṇa or tamō-guṇa. That is why Lord Kr̥ ṣṇa
says raja-kāryam or tama-kāryam. That means jñāni’s-mind also cannot hundred
percent sātvic. What is the pramāṇam? this slōka is the pramāṇam to show that
jñāni’s-mind also cannot be hundred percent sātvic. Rajō-guṇa comes and tamō-
guṇa also comes; rajō-guṇa comes mean the thought pattern will be rājasic and
tāmasic also; like anger etc. also can happily or unhappily can come. So hundred
percent I said. Vidyāranya discusses, I wanted to say that slōka in this class (but I
forgot); but in the next class I will tell the ślōka; Vidyāraṇya says that all the three
anātmas will go through fluctuation; anger_less mind does not exist; and grief_less
mind also does not exist. Then what do mean by jñāni’s-mind; grief is FIR,
frequency and intensity and recovery period can be reduced only, because rajō-
guṇa and tamō-guṇa do influence the mind; what is the pramāṇa; anujvara and
jvara of 7th chapter. Next class I give you the slōkās numbers; those who have
done Pañcadasi you can go through them. In fact that slōkās are elaboration of
this verse only. And Br̥ hadāraṇyakōpaniṣat ātmanam cēt vijaniyād ahaṁ asmi,
ayam asmi, the puruṣaḥ kiṁ iccan kasya kamāya śarīraṁ anuṣajvarē. That this
Gīta-ślōka is based on Br̥ hadāra ṇyakōpaniṣat. Gīta and Br̥ hadāra ṇyakōpaniṣat are
based on Pañcadaśi’s-ślōka. That is mind will have Jvara now and then. Mōkṣa is

not transferring that unto myself, the Ātma. And therefore, na dvēṣṭi, he does not
dislike the mind because the mind has such conditions now and then. And in
another of my general talk I don’t even remember; when I begin to dislike my own
mind; because the mind-reacting; imagine I reacted in a particular situation;
reaction itself was a mental-disturbance; and all other people, saṁsāris they will
react and forget. Now the Gīta student has got another-saṁsāra; what is that;
that-I- reacted, that-I-reacted; i.e., reaction-to-reaction, I gave a new word: meta-
reaction; so for all the vēdāntic students, greater-problem will be meta-reaction
and therefore, concluding, I will not get liberation at all, because in mental-
liberation I am stuck. Therefore when you vote for mental-liberation, secondary-
saṁsāra, meta-reaction-to-reaction will give be more serious-problem and the one
who has understood the mind, he avoids meta-reaction saying ‘I-will-try-to-
improve-next-time’; but ‘I-do-not-hate-my-mind’. Dayānanda Svāmiji used to tell:
Be kind to your mind; advēṣṭa sarvabhūtānām includes being kind to your own
mind. Improve the mind, but be kind. Poor thing, mind also has got failures; let it
be. That is the privilege of the human-mind; poor Bhagavān does not have the
privilege; poor Bhagavān can never enjoy this; you can only enjoy the challenge;
therefore na dvēṣṭi, he does not hate. That does not mean, he is negligent; he
notes it and he wants to improve it next time; there is always an effort to improve,
without self-condemnation or inferiority-complex; ‘self-loathing’ another word
Dayānanda Svāmi used to say; it means disliking myself, saying that this mind is
always like this, whatever I does!. Let the mind be; this is liberation. So na dvēṣṭi,
he does not dislike, because he understands the mind is a fluctuating-thing.
So here Śaṅkarācārya explains ‘what type of hatred to our own mind’ one can
develop.
‘मम तामसः प्रत्र्र्ोजातः, तेन अहं मूढः; तिा राजसी प्रवृशिः मम उत्पन्ना ुःखात्त्मका, तेन अहं रजसा प्रवर्तंतः प्रचशलतः स्व
रूपात्; कष्टं मम वतयते र्ः अर्ंमत्स्वरूपावस्िानात् भ्रंिः; तिा सात्त्त्वको गुणः प्रकािात्मा मां नववेनकत्वम् आपादर्न् सुखे च
सचजर्न् बध्नानत’ इनत तानन द्वे नष्ट असम्र्ग्ज्दर्िंत्वेन । तत् एवं गुणातीतो न द्वे नष्ट सम्प्रवृिानन इत्र्ियः ।

‘mama tāmasaḥ pratyayō jātaḥ, tēna ahaṁ mūḍhaḥ; tathā rājasī pravr̥tti ḥ mama
utpannā duḥkhātmikā, tēna ahaṁ rajasā pravartitaḥ pracalitaḥ svarūpāt; kaṣṭaṁ
mama vartatē yaḥ ayaṁ matsvarūpāvasthānāt bhraṁśaḥ; tathā sāttvikō guṇaḥ
prakāśātmā, māṁ vivēkitvam āpādayan sukhē ca sañjayan badhnāti’ iti tāni na
dvēṣṭi asamyagdarśitvēna | tat ēvaṁ guṇātītō na dvēṣṭi sampravr̥ttāni ityarthaḥ.
This is a very very important paragraph. The whole thing within quotation. From
mama onwards up to badnāti; after five-six lines, from the start of the paragraph.
What is meta-saṁsāra by a person who considers mental-liberation as primary.
and considers mental-liberation has tātparyam in the śāstram; for him meta-
saṁsāra will be there for him. And what is meta-saṁsāra; constantly disliking the
mind, when the mind even slightly fluctuating in the guṇa; over-strict-
disciplinarian. Previously he was disciplining other people; now he is over-strict-
with regard to the poor-mind; the mind will complain: that this person gives so
much problem to me, just because he wants to gain mōkṣa. Mind will be really
stressed. Dayānanda Svāmiji will call it the problem of idealism; in everything he
wants perfection and ideal; he expects that from the mind which can never be
perfect or ideal and that is why it is called anātma. If mind can be ideal, we need
not introduce Ātma at all. You have to talk about only how to make the mind ideal.
Just because that is not possible, Dayānanda Svāmiji said: in psychology there is no
solution; but in vēdānta there is no problem. So you try to make the mind-perfect
and improve the mind, and you will be dejected. Therefore improve the mind and
enjoy that; otherwise what will be: meta- saṁsāra. Description of meta-saṁsāra of
a person who considers mental-liberation as the tātparyam of the śāstra; based on
those slōkās: Vīta rāga bhaya krōdhaḥ; duḥkhēṣu anudvigna manāḥ; those slōkās
he considers as primary. Then what is primary; this is primary. So what is meta-
saṁsāra. Look at this.
‘mama tāmasaḥ pratyayō jātaḥ, tamō-guṇa has come; now my mind is

entertaining tāmasic pratyayās like delusion, kāma; tēna ahaṁ mūḍhaḥ; therefore,
‘I have become mūḍhaḥ’; at other times others say that; now I myself say that;
that is the only difference. And if others hear, they will say: we already know that,

you need have to say that! So therefore ‘tēna ahaṁ mūḍhaḥ’. This is during the
tāmasic-state.
The next sentence is tathā rājasī pravr̥ tti ḥ mama utpannā, now rājasic-thoughts
are coming, not allowing me to sit quiet; I feel like doing lot of lōka saṅgraḥ-
karmāṇi. So when the rājasic-state comes, jñāni will develop an interest, interest
for doing lōka-sangraḥ-karmāṇi; in fact it is good only; but when the jñāni
becomes rājasic, it is good for the world. And if he is a jñāni, he will not complain;
Ok, the mind is now rājasic, he will recognise and he will not transfer. Therefore
lōka-saṇgrahaḥ karmas will continue, he will go on establishing āsrams, travelling
here, there and everywhere; out of 24 hours he will work 22 hours. If he is a jñāni,
jñāni will not complain against anything; but if he is not a jñāni and if he considers
mental-liberation as primary; then he will start complaining what? tathā. Tathā is
conjunction. rājasī pravr̥ ttiḥ, ‘rājasic activities are arising in me’. All these are
within inverted-commas; mama utpannā and duḥkhātmikā. When you have too
many projects, you cannot do alone; when projects increase, you will require a
team; and when you have to handle people, you do not require better-saṁsāra.
The more you try to handle people, you had it. You will give repeated instructions
and you cannot supervise, behind how many people you will go for supervising; I
said this and came away, they created the mess; he goofed the whole thing!
Naturally the mind will be disturbed and you are prone to get depressed and
therefore duḥkhātmikā, rajasi pravrittiḥ utpannā; tēna ahaṁ rajasā pravartitaḥ;
therefore, I am whipped up by rajō-guṇa; svarūpāt-pracalitaḥ, that is the
complaint; therefore, I have fallen from my nature.
For sanskrit students; duḥkhātmikā, rājasī pravr̥ tti ḥ mama utpannā, (after
duḥkhātmikā comma), tena ahaṁ rājasa pravaritaḥ, svarupad pracilataḥ I have
slipped from my mōkṣa; how is it; I have slipped from my mōkṣa; how can I slip
from my mōkṣa, if mōkṣa is my nature. When I say I have slipped from my mōkṣa I
have identified with what; the mind. Therefore, svarūpāt pracilitaḥ (after svarūpāt

coma) kaṣtaṁ mama vartatē, I have got into trouble. Problem. I have come down
from mōkṣa. I was muktaḥ in the class; but I came away from mōkṣa also. You will
repeatedly complain when you are mental-liberation centered; if you are jñānaṁ-
centered and if you claim ‘liberation as the nature’ where is the question? You get
all this in Aṣṭāvakra Gīta, Janaka tells this repeatedly and he says how can I slip
from my nature. Aṣṭāvakra Gīta is very beautiful in primary-liberation.
Then kaṣṭaṁ mama vartatē yaḥ ayaṁ matsvarūpāvasthānāt bhraṁśaḥ; and what
is the kaṣṭaṁ; matsvarūpāvasthānāt, from abiding in my nature, I have slipped.
Then svarūpāvasthānāt bhraṁśaḥ, that is yaḥ goes with bhraṁśaḥ; yaḥ bhraṁśaḥ
bhavati, tasmad kastam vartatē.
Then next one; so now he is covering one by one; so when tāmasic-state is there
he complained; when rājasic is there, he complained; meta-saṁsāra No.2; now
when sātvic-state is there; is he happy? Śaṅkarācārya says: even when the sātvic-
state is there, he complains because in the fourteenth chapter sattva-guna also is
said to be bondage; sattvam sukhē sañjayati. Therefore, not only he complains
against rājasic and tāmasic and again he complains of sātvic-state also. How; that
complaint, it is unique; what is that: sāttvikō guṇaḥ prakāśātmā, so this sātvic-state
which is bright-mind, cheerful-mind; alert-mind; prakāśātmā; prakāśātmā is
bahuvr̥ hi adjective to guṇāḥ. prakāśaḥ ātmā svarūpam yasya gunasya; prakāśatma
and what does the sattva guṇa do; that also binds me, how; mām vivekitvam
āpādayan, makes me a vivēki and therefore, I am free from delusion; therefore,
free from mental distress; therefore, I have got pratibiṁba-ānanda. So sukhē ca
sañjayan, my mind is in pratibiṁba-ānanda. What is complained against
pratibiṁba-ānanda? His complaint is: whenever pratibiṁba-ānanda comes, I get
attached to pratibiṁba-ānanda and I commit the mistake of saying ‘I am happy
now’. Whenever you say ‘I am happy now’, it is called sātvic-saṁsāra. That he
complains against sātvic-saṁsāra also. Therefore, what is the net result? Meta-
saṁsāra can affect more than regular-saṁsāra . So vivēkitvam āpādayan and
sukhē ca sañjayan; [vivēkitvam is there; but I have a doubt in the reading, I will

check-up and tell you in the next class]. Iti, up to iti is within inverted-commas; with
this three-fold complaints with regard to all the three guṇās; with this, na tāni
dvēṣṭi. Now here he is talking about meta-saṁsāri, the one who has not
assimilated vēdānta and the one who considers mental-liberation as primary; such
a person, dvēṣṭi, he dislikes the mind. So saṁsāri-dvēṣṭi why; because asamyag-
darśitvēna, because of missing the primary-liberation which is the tātparyam of

vēdānta; missing the primary-liberation of vēdānta, which is called asamyag-
darśanaṁ; missing the tātparyam. And what is the tātparyam?; spiritual-liberation
is the tātparyam; so asamyag-darśitvēna means missing the primary-liberation, he
hates; and the real-jñāni does not have that problem. So tat ēvaṁ guṇātītaḥ; a
jñāni who is Ātma-centered and who focuses on primary-liberation, without
connecting to the mind; saḥ guṇātītaḥ na dvēṣṭi, he does not complain against the
mind at any time. What is saṁsāra? Complaining about our mind. It is very
important definition. Saṁsāra is complaining about our mind; never do that.
Improve the mind, without complaints.
र्िा च सात्त्त्वकाददपुरुिः सत्त्वाददकार्ायभण आत्मानं प्रनत प्रकाश्र् ननवृिानन काङ् क्षनत, न तिा गुणातीतोननवृिानन
काङ् क्षनत इत्र्ियः ।
yathā ca sāttvikādipuruṣaḥ sattvādikāryāṇi ātmānaṁ prati prakāśya nivr̥ttāni

kāṅkṣati, na tathā guṇātītō nivr̥ttāni kāṅkṣati ityarthaḥ |
This is the second part; there is no dislike of the mind; there is no liking of the
mind also when the mind is favorable. That favorable-mind is fading away and it
gradually becoming unfavorable. So having become favorable; it becomes
unfavorable; ‘today meditation was not very good’; ‘but yesterday meditation was
very good’ or ‘today I am not able to do meditation’; or ‘the first half was very
good, but the second half, gone’. Therefore, Śaṅkarācārya says (the whole thing is
Śaṅkarācārya’s explanation) sattvādikāryāṇi, (sāttvikādipuruṣaḥ, we will see later)
look at the second part; sattvadikāryani; sattvadikāryani means sātvic-mental-
state; ātmānaṁ prati prakāśya, the sattva-guṇa presents sātvic-mental-state for

me; prakāśya means showing for me; so sattva-guṇa presents sātvic-mental-state

for my enjoyment; it is a peculiar-expression. Sattva guṇa presents sattvic-mental-
state for my mental-enjoyment, prakāśya means showing, presenting; and
thereafter what does sattva-guṇa do; it presented for me for a few minutes , then
what; nivr̥ ttāni then it goes away leaving me high and dry ; calm-mind becomes
disturbed-mind; or calm-mind became a sleepy-mind; this option we cannot rule
out also; nivrittani. So, when the sattva-guṇa presents and withdraws. then you go
back to the subject; sāttvikādipuruṣaḥ, a sātvic person who has missed vēdānta,
kāṅkṣati, again he prays to God: so this withdrawing sātvic-state should come
again. Are you imagine, sātvic-state came, I enjoyed and now it is going;
Bhagavāne, let that sātvic state come back again. Thus there is an attachment and
a prayer that a favorable mental-state should come again. This seeking is a
sattvica-saṁsāri has; a guṇātītaḥ does not pray for its return also. So when it
comes, let it come; let it come if it desires!. Therefore, kāṅkṣati, kāṅkṣati means a
sātvic-saṁsāri desires for the sātvic-state again. Kāṅkṣati, tathā, in this manner
guṇātītaḥ na kāṅkṣati; a guṇātītaḥ does not seek a favorable mental-state also.
Fine. I hope it is fine.

450 Verses 14.22 and 14.23
Page 360, last paragraph at the bottom.
र्िा च सात्त्त्वकाददपुरुिः सत्त्वाददकार्ायभण आत्मानं प्रनत प्रकाश्र् ननवृिानन काङ् क्षनत, न तिा गुणातीतोननवृिानन
काङ् क्षनत इत्र्ियः ।
yathā ca sāttvikādipuruṣaḥ sattvādikāryāṇi ātmānaṁ prati prakāśya nivr̥ttāni

kāṅkṣati, na tathā guṇātītō nivr̥ttāni kāṅkṣati ityarthaḥ |
Lord Kr̥ ṣṇa is answering the three questions regarding guṇātītaḥ raised by Arjuna;
the three questions being the indications or liṅgam of a guṇātītaḥ; ācāraḥ or
conduct of a guṇātītaḥ; and guṇātītattva-upāyaḥ, the sādhanam or means by
which one becomes guṇātītaḥ. And Lord Kr̥ ṣṇa answers each one of them; first one
guṇātītattva-liṅgam which is a subjective-indication; other people do not know
this, because it refers to guṇātīta’s attitude towards his mind; which is very
important and I said it is a rarely-presented-primary-liberation from the standpoint
of the śāstra; this is śāstric-liberation; this is spiritual-liberation; this is primary-
liberation; and there is tātparyam in this only which is defined from the standpoint
of a jñāni’s-attitude towards his mind. No doubt jñāni will continue to maintain his
mind sātvic; which he worked for right from karma-yōga level onwards; he
struggled and made his mind sātvic; and he will continue to preserve the mind
static; and not only preserve, will serve to improve the sātvic-state of mind also.
Thus mental-improvement will continue lifelong; what guṇātītaḥ remembers that
mental-state has nothing to with the liberation of the real-I, because the body is
also not the real-I; mind is also not the real-I; real-I is the sākṣi of the body and the
mind; and it is guṇātītaḥ all the time. And therefore, I am free from all the
disturbances; all the time I am ever free; and not only that, my freedom cannot be
disturbed by fluctuating mental state. Because not only I am guṇātītaḥ; I am

asaṅgaḥ; Ātma. Asaṅgatvam should be assimilated. Therefore, mind may go

through tāmasic-state also; and mind may go through mōha also; conflict also;
there may be occasional depression of the mind also. Thus fluctuating-mind will
continue to fluctuate; there is no perfect mind at any time. Therefore, claiming
permanent-freedom is primary-liberation; claiming permanent-liberation, from the
standpoint of the real-I, the Ātma. I will repeat. Claiming permanent-freedom
from the stand-point of the real-I, the Ātma is the primary-liberation. This
liberation is spiritual-liberation; sātvic-liberation; this is non-fluctuating-liberation;
this absolute-liberation. Here alone śruti’s tātparyam is. But what we should
remember is, even while claiming the primary-liberation, secondary-liberation
from the standpoint of the mind also must be given equal-importance. Secondary-
liberation from the standpoint of the mind also must be given equal-importance,
because empirically this is very important. And secondary-liberation from the
standpoint of mind is samattvam. Sama duḥkha svasthaḥ, sama
loṣtāśmakāñjanaḥ, tulya priyapriyō dhīraḥ, trying to maintain an equanimous-
mind is the secondary-liberation; we should give equal importance to that also.
And why we should give equal-importance is because empirically that is very
important; for vyavahāra that is very important; and not only that, if we neglect the
mind, saying that it is anātma and mithya, neglecting the mind can lead to
yathēṣṭa ācāraḥ. Śāstra is very much worried about neglecting the mind by saying
it is mithya; whatever happens I am nitya-muktaḥ; whatever happens to mind why
should I bother?; I have no connection with the mind; I am nitya-muktaḥ; if this
attitude of negligence take place there can be serious consequences. Being the
mind coming under the grip of rāga dvēṣa vāsana; rāga dvēṣas are waiting;
vāsanas are waiting; indriyas indriyasārthē rāga dvēṣhau vyavasthitō, even with all
our efforts we are not able to manage the mind; canchalam hi manakr̥ ṣṇā pramādi
bhalavat dṛdaṁ; with effort we are not able to manage. Once we neglect at the
mental-state it can lead to serious consequence and once the mind gets addicted
to yathēṣṭa ācāraḥ, we will begin to justify, that because we can give enough
quotations for yathēṣṭa ācāraḥ also. Vēdantic student can get quotation for

anything. There is one quotation from: śubhāṣtākam, nistrigunyē pati vicaratam kō

vidhiḥ, kō niṣēdaḥ, for a jñāni who is ever beyond the three guṇās, nistrigunyē pati
vicaratam kō vidhiḥ kō niṣēdaḥ he may quote that and also yōgaratōva, another
quotation; yōgaratōva bhōgaratōvā, sañgaratōvā saṅga vihīnnaḥ, yasya brahmaṇi
ramate, cittaṁ nandati nandati nandatyēva; once I start justifying yathēṣṭa ācāraḥ,
the spirituality becomes disastrous. That is why in all vēdānta grandhās, they
repeatedly warn the students; no doubt you are not the mind, no doubt, you the
ātma are not affected by the mind, but that does not mean that you let the mind to
lose control. Therefore, continue to maintain the mind sātvic; and continue to work
for secondary-liberation; understand that in secondary liberation there is no
finality because mind will be; frustration will all be there; it will be always
improvable; there will be no perfection. Therefore, understanding the limitations
of secondary-liberation; continue to work for secondary-liberation; but all the
same, continue to claim the primary-liberation. And what is that? I am
unconditionally free; brahma vit, varaḥ variyān variṣṭaḥ are at the secondary-
liberation level; at primary-liberation, it is ungraded-liberation; and it is uniform in
all jñānis. Secondary-liberation will never be uniform in all jñānis. Angry-jñānis also
will be there; disturbed-jñānis also are there. These mental fluctuations are bound
to be there; you should know the difference between ahaṁkāra-centered-
secondary-liberation and Ātma-centered- primary-liberation; you should
understand the difference between the two liberations and you should give
importance to both. And therefore , Lord Kr̥ ṣṇa talks about both primary and
secondary:
समुःखसुखः स्वस्िः समलोष्टाश्मकाचचनः ।

तुपर्नप्रर्ानप्रर्ो धीरस्तुपर्ननन्दात्मसंस्तुनतः ॥ १४-२४॥
samaduḥkhasukhaḥ svasthaḥ samalōṣṭāśmakāñcanaḥ |

tulyapriyāpriyō dhīrastulyanindātmasaṁstutiḥ || 14-24||
That is secondary-liberation.



This is primary-liberation.
You should understand both the messages clearly and you should balance both is
called spirituality; one is ahaṁkāra-centered and the other is Ātma-centered; one
is manaḥ-centered and the other is sākṣi-centered. One is jvara-nivr̥ tti and the
other is anujvara-nivr̥ tti. I hope I have made it sufficiently clear; otherwise, I will
get jvaram. And I have to hold on to anujvaram only.
Therefore, he says yathā ca sāttvikādipuruṣaḥ; an ajñāni-sātvic person will be

disturbed, when? The satvādi guṇās are favorable he is happy and the satvādi
guṇās recede he becomes unhappy, who, an ajñāni. Such a person is an ajñāni;
satvādi ajñāni-puruṣaḥ (adjective we have to add, very important); sattvādikāryāṇi
ātmānaṁ prati prakāśya. We saw this in the last class : when the mind presents a
favorable-condition, and after enjoying a favorable -mind, when the mind becomes
unfavorable, nivr̥ ttāni kāṅkṣati, an ajñāni craves for a favorable-mind and he feels
saṁsāra; whereas guṇātītaḥ, he is not disturbed by that; he says mind will be
favorable, occasionally it will become unfavorable also; learn to accept but
continue to improve and learn to accept the available situations ; so nivr̥ ttāni ,
nivṛttāni you have to supply, sattvādikāryāṇi na kāṅkṣati. I hope it is clear.
एतत् न परप्रत्र्क्षं शलङ् गम् । ककं तर्हं? स्वात्मप्रत्र्क्षत्वात् आत्माियमेव एतत् लक्षणम् । न नह स्वात्मनविर्ं
द्वे िमाकाङ् क्षांवा परः पश्र्नत ॥ २२ ॥
ētat na parapratyakṣaṁ liṅgam | kiṁ tarhi? svātmapratyakṣatvāt ātmārthamēva

ētat lakṣaṇam | na hi svātmaviṣayaṁ dvēṣamākāṅkṣāṁ vā paraḥ paśyati || 22 ||
Here Śaṅkarācārya says this indication of primary-liberation is an indication only

we can know, whether we have got it or not; because this liberation is based on my

attitude towards my own mind; and also whether I am transferring the mental-
fluctuations on to myself and feel bad that therefore my mōkṣa is gone. Do I feel
my mōkṣa arriving-and-departing based on the mental-condition or not, whether I
am doing this or not; who knows; I only know. Therefore, Śaṅkarācārya says, ētat
liṅgam, this attitude towards the mind is na parapratyakṣaṁ; the others do not
understand this; sama kiṁ tarhi? Then what is the liṅgam, indication?;
svātmapratyakṣatvāt, I only know whether I am claiming the primary-liberation or
not. That is why once in a while sit in the pūjā room and ask do I look upon myself
as muktaḥ or bhadhaḥ; and if I look at myself from the mind-standpoint, what will
the answer, [at any time, when I look at mental-standpoint] my conclusion will be
what; mōkṣa is so far away and I doubt whether I can get in this janma is doubtful.
But if I have claimed the primary-liberation; I will say: ‘where is the question I am
free unconditionally’, when, all the time; but mind is like this’; this mind’s-state
and my liberation has no connection at all. This will be the answer of a senior-
student who learns to claim primary-liberation. He will never postpone the
liberation, whereas the other person will eternally postpone liberation.
Therefore, svātmapratyakṣatvāt, since the primary liberation is centered on one’s

own attitude it is Ātma āśrayam; it is a liṅgam which is obtaining within and
ātmaviṣayaṁ means Ātma-āśrayam; Ātma-āśrayam means antahkaraṇa-āśrayam.
It is based on my attitude towards myself. And since it is based on my attitude
towards myself, others don’t know what attitude I have; ēva-ētat-lakṣaṇam, na hi
svātmaviṣayaṁ dvēṣam ākāṅkṣāṁ vā, so the rāga-dvēṣa attitude which I have
within myself, paraḥ paśyati, the others will never come to know. And therefore,
this is subjective liṅgam; to put it in another language it is subjective-indication
only; we will know. That is why we say, one is liberated or not who knows? Only I
know.
The anvaya: hē pāṇḍava [guṇātītaḥ] sampravr̥ ttāni prakāśa ṁ ca pravr̥ tti ṁ ca

mōhamēva ca, [iti ētāni]; (sanskrit students, sampravr̥ ttāni is adjective to the ēt āni

which is supplied in brackets , sampravr̥ ttāni ētāni, dvitīya bahuvacanam, object of

dvēṣṭi); na dvēṣṭi; nivr̥ ttāni [etāni] na kāṅkṣati ca.
Verse 23 Introduction
अि इदानीम् ‘गुणातीतः नकमाचारः? ’ इनत प्रश्नस्र् प्रनतवचनम् आह —

atha idānīm ‘guṇātītaḥ kiṁ ācāraḥ? ’ iti praśnasya prativacanam āha —
With this first question is answered and first question was kaiḥ liṅgaiḥ guṇātītaḥ
bhavati. Now Krishna enters the second question: kiṁ ācāraḥ? How does he
conduct himself; how does he look at his own mind? Mind should never be over-
estimated; mind should never be under-estimated also. If you overestimate the
mind, you will mistake yourself as the mind and once you take yourself as the
mind, liberation is never possible, because mind can never get perfectly-liberated.
In over-estimating the mind, I identify with the mind and permanently complain
against the mind. I said meta-saṁsāra. I will always complain about the mind. And
I should not under-estimate the mind also. Once I under-estimate, I let loose rajō-
guṇa and tamō-guṇa; rāga dvēṣa yathēṣṭa ācāraḥ and bring bad to vēdānta also,
because once I take to yathēṣṭa ācāraḥ, society will always say: ‘what vēdāntic-
student? Look, what he does’. Not only I will take to yathēṣṭa ācāraḥ and bring bad
name to the guru; guru’s-name is also tarnished (they will ask, from whom he
learnt? That also they will ask); guru’s-name is also tarnished; śāstra’s-name is
also tarnished; sanyāsa-āśrama’s name is tarnished; thus it will become
disastrous. Therefore, never under-estimate and never over-estimate; remain
detached from the mind but always improve the mind. That is called detached-
attachment. Swami’s Cinmayānanda’s expression is detached-attachment. That is
his approach towards his mind. And that is introduced here by Śaṅkarācārya as
‘guṇātītaḥ kiṁ ācāraḥ? bahuvṛhi; what type of conduct he has with regard to his
own body-mind-complex and also with regard to external-events. Closer-anātma
and remote-anātma; what is closer-anātma his own body-mind-complex; remote-
anātma is: family and neighbours; with regard to both of them what is his

attitude? It is detached-attachment. Does whatever he want/has to do; but does

not react. Guṇātitah kiṁ ācāraḥ iti praśnasya prativacanam āha — Kr̥ ṣṇā gives the
reply, very important.
Verse 14.23
उदासीनवदासीनो गुणैर्ो न नवचापर्ते ।

गुणा वतयन्त इत्र्ेव र्ोऽवनतष्ठनत नेङ्गते ॥ गीता १४.२३ ॥
udāsīnavadāsīnō guṇairyō na vicālyatē |

guṇā vartanta ityēva yō:'vatiṣṭhati nēṅgatē || Gītā 14.23 ||
Another very important ślōka; guṇātīta’s attitude towards closest-anātma; the

closest-anātma is my own mind. And what does he do; guṇaiḥ na vicālyatē, when
the guṇa-fluctuation and guṇa-fluctuation means emotional-fluctuations also; na
vicālyatē, he is not overpowered, he does not transfer them onto himself. ‘Mind
has problems’ he will say; he will never say ‘I have problem’. Never transfer: anyōn
asmin anyōnatmakatam, anyōnya dharmā ca adhyāsa. Never do anujvara, never
transfer; na vicālyatē. And then what is his attitude: gunāḥ vartantē; mind has got
its own guṇās; and mind will interact with the other anātmas also. Ātma is
asaṅgaḥ; mind is never asaṅgaḥ. Mind has got connection with body; therefore,
health fluctuations will cause mental-tribulations. Bio-chemical-fluctuation will lead
to psychological-fluctuation. Little sodium or potassium increase/decrease, this
person will start prattling; 00.001 gram sodium less; he will start prattling.
Therefore, remember, mind is influenced by the immediate-anātmā, the body; and
also the outer-anātmā, the children, grandchildren, neighbours, mind can never
get detached. You read a sad news and mind will show worry externally. And how
can you smilingly read a sad news? Therefore, the mind will take the colouration of
the body and the external-world. I can only balance the mind, but I can never
totally control the mind. Therefore, guṇāḥ vartantē. And Śaṅkarācārya will give a
special meaning for the guṇāḥ vartantē (that we will see later in the bhāṣyam). Iti
avatiṣṭhatē, thus he remain; he will never take mental-condition as determining his

liberation. Once the mental-conditions are taken as a condition of liberation, we

will postpone the liberation eternally; yaḥ avatiṣṭhathi. He will claim: I am free in
spite of the mind.
Then we will immediately conclude that a jñāni therefore neglects the mind. We
will go to that extreme. After all we say that mind will have its conditions, it will
have its krōdha, rāga, dvēṣā, etc.; all these are natural ; but does he neglect the
mind; Lord Kr̥ ṣṇa says udāsīnavat, he is as though he neglects the mind, he is as
though indifferent to the mind, but he is not indifferent to the mind , because he
does not transfer its conditions on to himself . Therefore it looks like he neglects
the mind but really-speaking, he does not; that is why Lord Kr̥ ṣṇa says udāsīnavat;
he is as though indifferent to the mind but he is not indifferent; that means he will
improve the mind but never transfers its condition on to himself. Therefore, that
vat is very very important. This is called trusteeship; without attachment do
whatever you can do. It is a very important ślōka. We will read the bhāṣyam.
उदासीनवत् र्िा उदासीनः न कस्र्चचत् पक्षं भजते, तिा अर्ं गुणातीतत्वोपार्मागेऽवच्स्ितः आसीनः आत्मनवत् गुणैः र्ः सं
न्र्ासी न नवचापर्तेनववेकदियनावस्िातः ।
udāsīnavat yathā udāsīnaḥ na kasyacit pakṣaṁ bhajatē, tathā ayaṁ guṇātītatvōpā

yamārgē:'vasthitaḥ āsīnaḥ ātmavit guṇaiḥ yaḥ saṁnyāsī na vicālyatēvivēkadarśan
āvasthātaḥ |
Udāsīnavat is in the mūlam; that means yathā udāsīnaḥ, just as an indifferent

person, literally udāsīnaḥ means indifferent one; and what do you mean by the
word indifference; it is not in the negative sense; indifference not developing rāga
or dvēṣa; na kasyacit pakṣaṁ bhajatē, an indifferent person, i.e., better translation
is impartial; the word indifferent will be mistaken as negligent person; therefore,
we will retranslate it as impartial one; and an impartial-one who does not develop
either rāga or dvēṣa; just as a judge has to be impartial when he gives a judgment;
if judge has got rāga or dvēṣa his judgment will be coloured. Therefore, an

impartial person is impartial with regard to the external-word; jñāni is impartial

with regard to his own mind. When his mind is sātvic he does not develop rāga
towards sātvic-mind and when his mind is rājasic/tāmasic he does not develop
dvēṣa also. Kasyacit pakṣaṁ na bhajatē tathā ayaṁ, this jñāni is guṇātītatva
upāyamārgē, guṇātītatva-upāyam is jñānam; jñānam is the upāyaṁ or the means
for becoming gunātītaḥ; guṇātītatvam means mōkṣa; upāyaḥ means sādhanam.
Guṇātītatva-upāyaḥ means mōkṣa-sādhanam; mōkṣa-sādhanam means, means to

mōkṣa; mōkṣa-sādhanam is thus means to jñānam. Guṇātītatva-upāyaḥ therefore
is equal to mōkṣa-sādhanam; jñānam. Mārgē means jñāna-mārgē; binary format
mārgē; because in triangular-format you will never be satisfied; always mōkṣa is
postponed. Therefore, jñāna mārgē avasthitaḥ āsīnaḥ. Sānskrīt student should
note, the order must be reversed; āsīnaḥ is equal to guṇātītatva-upāya-mārgē
avasthitaḥ; and who is he, ātmavit, the one who is an ātma-jñāni; here ātma-jñāni
means one who practices śravaṇa-manana-nidhidhyāsanam; who is in the
transition-stage; from triangular-to-binary-format he is practicing (assuming that
he is practicing). Poor Kr̥ ṣṇa does not know Śaṅkarācārya does not know; he is
struggling towards the Lord. Saḥ means yaḥ, is in the mūlam; saḥ means
whichever sādhaka; any sādhakā, and Śaṅkarācārya remembers sanyāsī ; (Kr̥ ṣṇā
did not tell at all! but Śaṅkarācārya inserts his thoughts; when he talks about
sanyāsa he is never impartial. Śaṅkarācārya is always partial towards sanyāsa;
therefore yaḥ sannyāsi; and what will I do sitting before you, āntara-sanyāsi, I will
add an adjective, āntara-sanyāsi; he is an internal-sanyāsī, na vicālyatē, he is not
overpowered by the guṇāḥ; mental-fluctuation, because he does not transfer them
on to himself, nor does he judge himself based on those mental-conditions. And
why he not judge himself; he is vivēka-darśana avasthātaḥ, because he is able to
stand away from the disturbed-mind and he is able to say: ‘mind-is-disturbed-still-
I-am-not; I-continue-to-be-free’. Dayānanda Svāmi uses the word, maintaining-
the- internal-space; internal-space means what internal-distance; and the internal-
distance means: ‘the-gap-between-I-and-the-mind’; may you maintain.

तदे तत् स्फुटीकरोनत गुणाः कार्यकरणनविर्ाकारपररणताः अन्र्ोऽन्र्त्स्मन् वतयन्ते इनत र्ः अवनतष्ठनत । छन्दोभङ् गभर्ात्परस्मैप
दप्रर्ोगः । र्ोऽनुनतष्ठतीनत वा पाठान्तरम् । न इङ् गते न चलनत, स्वरूपावस्ि एव भवनत इत्र्ियः ॥ २३ ॥
t adētat sphuṭīkarōti guṇāḥ kāryakaraṇavi ṣayākārapariṇat āḥ anyō:'nyasmi n var t ant ē i t i

yaḥ avat i ṣṭhat i | chandōbhaṅgabhayātparasmaipadaprayōgaḥ | yō:'nut i ṣṭhat īti vā pāṭhā
ntaram | na i ṅgat ē na cal at i , svar ūpāvastha ēva bhavat i i t yar t haḥ || 23 ||
Tadētat sphuṭīkarōti, this attitude of the jñāni when the mind is fluctuating
because of prārabdha-caused event; when it happens, what is jñāni’s attitude iti
sphuṭīkarōti, Lord Kr̥ ṣṇa himself clarifies— guṇāḥ here Śaṅkarācārya gives a
special-meaning to the word guṇāḥ; here guṇāḥ refers to the product of the
guṇāḥ. And here when you talk about the product of guṇāḥ, the word guṇa must
be understood as prakr̥ ti ; because prakr̥ ti is often translated as gu ṇāḥ, because
prakr̥ ti is endowed with sattva -rajaḥ-tamaḥ; therefore prakr̥ ti and guṇās are often
used as synonymous. And therefore, in this context, the word guṇāḥ refers to
guṇa-vikāra or prakr̥ ti -vikāra; and vikāra means the product of guṇa, that is the
product-of-prakr̥ ti. So these are ideas we can know only from the bhāṣyaṁ; if you
read English translation, you can never get these fine meanings. Gunaḥ is equal to
prakr̥ ti and prakr̥ ti is equal to prakr̥ ti -kāryam; and what do you means prakr̥ ti -
kāryam? Śaṅkarācārya says two types of products broadly-divided; one type of
product is called kāryakaraṇa; kāryam means stūla-śarīraṁ and kāraṇam means
sūkṣma-śarīraṁ; so body -mind-complex is one product of prakr̥ ti . BMS (body-
mind-sense complex). Second is what viṣayā; look at the bhāṣyam; viṣayā means
the world-of-objects; the world-of-objects; thus the body-mind-complex and the
world, these are the two products and what is life; life is nothing but continuous
interaction between body-mind-complex and the world; body-mind also guṇa;
world is also guṇa; guṇa means guṇa’s-product; thus one guṇa-product and
another guṇa-product, both are eternally interacting. On getting up what; you see
the world; you look for coffee; there it starts, morning coffee is not available, you

get angry; the moment coffee is available, darśana-mātrē ānandaḥ; when you are
drinking again some limitation is there, again anger erupts; that is what it is. And
therefore, kārya-karaṇa-viṣaya-akāra-pariṇatāḥ means body-mind-product which
is subjective-part and world which is objective-part; subject-object interaction is
bound to take place during the waking hours. Anyō:'nyasmin, anyō:'nyasmin
means given to mutual-interaction.
मात्रास्पिायस्तु कौन्तेर् िीतोरणसुखुःखदाः ।

आगमापानर्नोऽननत्र्ास्तांत्स्तनतक्षस्व भारत ॥ २-१४॥
mātrāsparśāstu kauntēya śītōṣṇasukhaduḥkhadāḥ |

āgamāpāyinō:'nityāstāṁstitikṣasva bhārata || 2-14||
Learn to put with that, there is no solution. Anyō:'nyasmin vartantē iti yaḥ
avatiṣṭhatē. The same idea was given in the third chapter also; very important
slōka.


Identified with the mind, the ignorant person suffers saṁsāra;


Jñāni is one who is able to withdraw from both body-mind-sense-complex as well

as the world also; and their interaction also. Series of things happen and this
person is able to be a sākṣi, iti mattvā na sajjatē. So guṇāḥ kārya-kāraṇa-viṣaya-
ākāra-pariṇatāḥ anyō:'nyasmin vartantē iti yaḥ avatiṣṭhati, sākṣi-bhāvēna tiṣṭhati.

Now Śaṅkarācārya enters into the grammar point, relevant to a grammar student.
In grammar, ava + sta dhātu is ātmane-pāda. sta dhātu by itself is parasmai-
pada; that means tiṣṭhati is the verbal-form; but once the ‘ava’ prefixes, this sta
dhātu becomes ātmane-pāda by a special-sūtra; therefore avatiṣṭhati is
grammatically-incorrect; it must be avatiṣṭhatē; ātmane-pāda; but here Lord Kr̥ ṣṇa
or Vyāsācārya has used the word avatiṣṭhati; parasmai-pāda-prayōgaḥ when it
should be ātmane -pāda. And why does Lord Kr̥ ṣṇa do that; he says chandō-
bhaṅga-bhayāt; once you use avatiṣṭhatē it will become a long vowel; avatiṣṭhati is
short vowel; avatiṣṭhatē is long-vowel; once it becomes long, the metre of the
sloka will be disturbed; and therefore, chandō-bhaṅga-bhayāt; out of concern for
disturbance of the meter caused by the elongation of the vowel; if ātmane-pada is
used because of the prefix ava. What did you understand: that you got
headache. It will be difficult to follow. If you understand, it is OK; or else don’t
worry. Therefore, it is a deliberate-compromise which comes under poetic licence.
And Śaṅkarācārya says that if you don’t want this compromise , then it becomes a
blot on Vyāsa and Lord Kr̥ ṣṇa and it would look as though they don’t know
grammar. If you do not want that blot, takes to another reading; which is there in
some books; what is that reading; instead of avatiṣṭhati, the reading is anutiṣṭhati;
and once anu prefix comes; parasmai-pada can be used; there is no ātmanē-pada
rule coming. For ava only ātmane-pad rule; for anu such rule is not there.
Therefore anutiṣṭhati; there is no metre violation. So Śaṅkarācārya says: yaḥ
anutiṣṭhati iti va pāṭhāntaram; that is grammar-observation.
Now he comes back to the jñāni; what type of jñāni; the one who is established in
primary-liberation; therefore, in worldly-transaction; let me put in this manner; in
worldly-transactions, always give importance to secondary-liberation; mind-based
liberation. whereas in private, subjective-self-assessment, always give importance
to primary-liberation. In worldly-transactions, value secondary-liberation or
popular-liberation. When you value secondary-liberation, you will know why
should we value that, therefore you say popular-liberation. In subjective-

assessment, always give importance to primary-liberation. Therefore, when you

are alone, what to say: ‘I am ever free’ (without looking at the mind). When you
look at the mind, the depression will come. Therefore, in subjective assessment go
by Ātma; in worldly-transactions give importance to your mental-state because
others’ condition are not dependent on your mind. Therefore, na iṅgatē,
subjectively is never disturbed. Na iṅgatē is in the mūlam; is equal to na calati, it is
never shaken; and what do you mean by ‘never-shaken’ means what (will he sit
like that tightly without any movement of his limbs?); no, svarūpāvasthaḥ
ityarthaḥ, he remembers his higher-nature while assessing subjectively. He
remembers his higher-nature. His includes hers also. Higher-nature while
assessing subjectively. ēva bhavati ityarthah; paśyañśṛṇvanspṛśañjighrann,
indriyāṇi indriyērthēṣu vartantē, ahaṁ naiva kincid karōmi; all wonderful slōkās
for self assessment.
The anvayaḥ: yaḥ udāsīnavadāsīnaḥ [san] guṇaiḥ na vicālyatē, yaḥ “guṇāḥ

vartantē ēva” (indicating jñāni’s thinking pattern) (and students should also note,
gunaḥ varantē here refers to guṇāḥ guṇeṣu vartantē of third chapter ~ therefore
guṇeṣu is to be supplied here) iti [matva] avatiṣṭhati, na iṅgatē - then you have to
complete the sentence [sā guṇātītah ucyatē].
So this is an observation for Sānskrīt students. In this slōka there are two yaḥ; both
the yaḥs are relative-pronouns. Relative-pronoun means what, whoever. And
whenever there is a relative-pronoun, you have to complete that sentence by
saying such a person, ‘whoever does that’ and this is incomplete and you have to
complete by saying such a person is so and so. In this slōka, wherever relative-
pronoun is there, co-relative is missing, and therefore the commentators bring the
co-relative, borrowing it from verse No.25. In 25th verse, 2nd line, saḥ guṇātītaḥ
ucyatē is there; that is brought from there; and you supply saḥ guṇātītaḥ ucyatē,
which means what, whoever follows these principles, such a person is guṇātītaḥ.


451 Verses 14.24 and 14.25
Page 361verse 23
Verse 23
उदासीनवदासीनो गुणैर्ो न नवचापर्ते ।

गुणा वतयन्त इत्र्ेव र्ोऽवनतष्ठनत नेङ्गते ॥ गीता १४.२३ ॥
udāsīnavadāsīnō guṇairyō na vicālyatē |
guṇā vartanta ityēva yō:'vatiṣṭhati nēṅgatē || Gītā 14.23 ||
Arjuna asked three questions regarding the lakṣaṇa, ācāraḥ and upāya, with
regard to the guṇātītaḥ; lakṣaṇa meaning what are the indications of a guṇātītaḥ;
ācāraḥ is the way he conducts in worldly life; and upāyaḥ is the means by which
one becomes guṇātītaḥ; of which lakṣaṇaṁ topic has been covered ; in which Lord
Kr̥ ṣṇā defines what is primary-liberation; and the primary-liberation can defined as
that in which he claims the liberation from ātma-standpoint only, because the
primary-teaching of vēdānta is: ‘I am not anātmā’; ‘I am not body-mind-complex’;
‘I am not ahaṁkāra’, this is the central-teaching; and then ‘I am ātma’; and
therefore a jñāni must primarily look at himself from ātma-standpoint only. And
from that standpoint, liberation need not be acquired; liberation need not be
maintained; there is no question of losing the liberation and that liberation is
unconditional also. So claiming the unconditional-liberation and looking at the
anātmā only as anātmā, and that the anātmā is mithya, and the conditions of the
anātmā cannot determine my liberation. And when we use the word anātmā, it
includes the external world also, it includes the body-mind complex also. Thus
claiming the unconditional-liberation is primary-liberation. And the consequence
of that is one does not have rāga or dvēṣā with regard to one’s own mind. All the
time we talk about rāga-dvēṣā with regard to the world . In this case , Lord Kr̥ ṣṇā
says with regard to one’s own mind also, whether it is sātvic, rājasic or tāmasic, he

does not have a rāga towards a sātvic-mind, he does not have dvēṣā towards the
tāmasic-mind also. And at the same time, he does not neglect the mind also and
take to yathēṣṭācāra; because with regard to primary-liberation; there is a very
very big problem; that a person can claim that ‘I am liberated unconditionally’,
therefore what does it matter, whether I lead a sātvic rājasic or tāmasic life;
whether I lead a dhārmic life or adhārmic life; I am unconditionally liberated. A
person can misuse the primary-liberation and take to yathēṣṭācāra. Therefore
vēdānta did not talk about primary-liberation that often. That was emphasised in
private but that was never emphasised in public because of yathēṣṭācāra bhayam.
And therefore for the public, Vēdānta always emphasised mental-liberation
pointing out that when you are liberated only when your mind follows certain
conditions. Conditional-mental-liberation was highlighted all the time, so that one
does not take to yathēṣṭācāra. And that conditional mental-liberation which
becomes a graded-liberation also; because mental-liberation will not be uniform.
Why, minds are not uniform. Mental-liberation is conditional and it is not uniform
and one should avoid yathēṣṭācāra for mental-liberation; that was highlighted
most of the time. Vīta-rāga bhaya-krōdāḥ etc. in the 2nd chapter, in the 12th
chapter, in the 14th chapter also from verse No.23 onwards.
Twenty-two highlighted primary-liberation; from 23 onwards, Kr̥ ṣṇā highlights

secondary-liberation. From empirical angle, secondary-liberation is important;
from spiritual-angle, primary-liberation is important; from two different angles,
both are equally-important. To put in simple language, claim the liberation
from the standpoint of ātma, continue to improve your mind. This is the
essence. Claim the liberation from ātma-standpoint, primary-liberation; continue
to improve the mind - how long? - life-long. This is the message of vēdānta. And
that was said in the 23rd slōka, which we completed in the last class: udāsīnavad
āsīnaḥ; he does not have rāga or dvēṣā towards the mind but at the same time he
continues to improve the mind all the time. Up to this we saw in the last class. We
completed the bhāṣyam of the 23rd verse and I gave you the anvaya also.

Verse 14.24
नकचच —
समुःखसुखः स्वस्िः समलोष्टाश्मकाचचनः ।
तुपर्नप्रर्ानप्रर्ो धीरस्तुपर्ननन्दात्मसंस्तुनतः ॥ गीता १४.२४ ॥
kiñca —
samaduḥkhasukhaḥ svasthaḥ samalōṣṭāśmakāñcanaḥ |
tulyapriyāpriyō dhīrastulyanindātmasaṁstutiḥ || Gītā 14.24 ||
Lord Kr̥ ṣṇa continues with the topic of kiṁ ācāraḥ; what is the conduct of a jñāni
and here we talk about mental-liberation. Here we talk about the liberation from
the mental-standpoint, because all the worldly-interactions are carried out by the
mind; therefore, how is a jñāni’s-mind is being analysed here. That can be
described in several ways. As we saw in the 2nd and twelfth chapter vīta rāga
bhaya krōdaḥ; no fear no anger etc. and in the twelfth chapter advēṣtā sarva
bhutānaṁ maitraḥ karuṇaḥ ēva ca etc.; we can describe in manifold ways; but if
you want to put it in one word; what is the mental-condition of a jñāni; in one word
how can you describe? Samatvam. The mind is generally-relaxed; generally-calm;
this equanimity or poise of the mind is the general definition of mental-liberation.
And in fact, samatvam was described as karma-yoga also in 3th chapter and in the
2nd chapter; as
सुखुःखे समे कृत्वा लाभालाभौ जर्ाजर्ौ ।

ततो र्ुिार् र्ुज्र्स्व नैवं पापमवाप्स्र्शस ॥ २-३८॥
sukhaduḥkhē samē kr̥tvā lābhālābhau jayājayau |
tatō yuddhāya yujyasva naivaṁ pāpamavāpsyasi || 2-38||
samatvam yōga ucyatē etc. That means what; from mental-standpoint karma-yōga
also means samatvam; jñāna-yōga also means samatvam; mōkṣa also means
samatvam. From mind-angle, karma-yōga is mental-samatvam; jñāna-yōga is
mental-samatvam what is mōkṣa; mōkṣa is also mental-samatvam. That is what he
gives here. Sama-duḥkha-sukhaḥ; when the prārabdha bring painful and
pleasureable experiences, samatvam. Then lōṣṭaśma kañcanaḥ, with regard to

objects there is samatvam; and priyā priyayōḥ tulyatvam; tulya is another word for
samatvam; and nindhā stutiḥ is also there - very difficult; when people criticise and
when people glorify; all the time samatvam. We will go to the bhāṣyam.
समुःखसुखः समे ुःखसुखे र्स्र् सः समुःखसुखः, स्वस्िः स्वे आत्मनन च्स्ितः प्रसन्नः, समलोष्टाश्मकाचचनः लोष्टं च अश्मा
च काचचनं चलोष्टाश्मकाचचनानन समानन र्स्र् सः समलोष्टाश्मकाचचनः, तुपर्नप्रर्ानप्रर्ः नप्रर्ं च अनप्रर्ं च नप्रर्ानप्रर्े तुपर्े समे
र्स्र् सोऽर्ं तुपर्नप्रर्ानप्रर्ः, धीरःधीमान्, तुपर्ननन्दात्मसंस्तुनतः ननन्दा च आत्मसंस्तुनतश्च ननन्दात्मसंस्तुती, तुपर्े ननन्दात्मसंस्तु
ती र्स्र् र्तेः सः तुपर्ननन्दात्मसंस्तुनतः ॥ २४ ॥
samaduḥkhasukhaḥ samē duḥkhasukhē yasya saḥ samaduḥkhasukhaḥ, svasthaḥ sv

ē ātmani sthitaḥ prasannaḥ, samalōṣṭāśmakāñcanaḥ lōṣṭaṁ ca aśmā ca kāñcanaṁ c
alōṣṭāśmakāñcanāni samāni yasya saḥ samalōṣṭāśmakāñcanaḥ, tulyapriyāpriyaḥ pri
yaṁ ca apriyaṁ ca priyāpriyē tulyē samē yasya sō:'yaṁ tulyapriyāpriyaḥ, dhīraḥdhī
mān, tulyanindātmasaṁstutiḥ nindā ca ātmasaṁstutiśca nindātmasaṁstutī, tulyē n
indātmasaṁstutī yasya yatēḥ saḥ tulyanindātmasaṁstutiḥ || 24 ॥
Samaduḥkhasukhaḥ is in the mūlam is equal to samē duḥkhasukhē yasya;

duḥkham means painful-condition; and sukha means favorable-condition; samē
both of them are samam; same for him. Then svasthaḥ means svē ātmani sthitaḥ,
from the standpoint of Ātma, sva here refers to ātma; staḥ means abiding in;
svastaḥ means the one who abides in Ātma. And what do you mean by abiding in
ātma; not forgetting the Ātma-svarūpam; the fifth-capsule of vēdānta (for some
days I have not said this!); what is the fifth-capsule; by forgetting my real-nature,
I convert life into a burden; by remembering my higher-nature, I convert life into a
blessing; so the one who remembers the fifth-capsule is called svastaḥ. svē ātmani
sthithaḥ, saptami tatpuruṣaḥ; and if he abides in his Ātma; how will it be indicated
at the mental-level; how do I know whether I remember fifth-capsule or not; what
is the test; Śaṅkarācārya says prasannaḥ; the mind is a non-reacting mind;
samalōṣṭāśmakāñcanaḥ is in the mūlam; lōṣtam ca; first dvandva-samāsa; lōṣṭam
means a clod of earth; aśma means a piece of stone; a rock; and kāñcanam means
a lump of gold. A bar of gold is kāñcanam, a biscuit of gold is kāñcanam.
This is dvandva -samāsa; then bahuvr̥ hi ; samāni yasya; all these three are samam
for whom; is called samalōṣṭāśmakāñcanaḥ. Naturally a thinking person will raise a

question. A non-thinking person Kr̥ ṣṇā has already talked about. Therefore we will
nod the head; the thinking person will ask a question: how can pain and pleasure
be samam. Pain is not pleasure; pleasure is not pain, why, because it is called pain.
Pleasure is called pleasure The very fact, words are different is because of what;
the objects are different. Similarly gold is only gold; clay is only clay; rock is a rock
is a rock; how can the rock be gold and gold will be a clod of clay. Therefore, when
things are not samam [equal]; and if a person sees it as samam; how can it
indicate jñānam. It only indicates what: the eyes are not alright. So viṣamē sama
darśanaṁ is adhyāsaḥ, erroneous-perception. How can you define erroneous-
perception as guṇātītatvam; will be the question. Therefore, Śaṅkarācārya does
not clarify here; because he has done it elsewhere. In fact if you want to do
homework; a very big homework; where has he explained samam. If you can do
the homework. But Ānandagiri and Madhusūdana Sarasvatī has clarified
samatvam in their commentaries. Madhusūdana Sarasvatī gives three
explanations. They are equal from what all aspects. He says rāga-dvēṣā śūnyataya.
Both of them are no-object in the creation, generate rāga or dvēṣā from the
standpoint of not generating rāga or dvēṣā. a painful-experience does not
generate dvēṣa; a pleasureable-experience does not generate rāga; from the
standpoint of generating rāga-dvēṣa reaction for a jñāni; both of them are same;
that means what; rāga dvēṣa ajānataḥ; does not create reaction. So rāga-dvēṣa
śūnyataya, ajanataya samam.
Then the second samatvam is anātma dharmataya; all the differences come under
what; one is priyam and another is apriyam; priyatvam and apriyatvam;
duhkatvam and sukhatvam; they have got one samatvam; what is that is all of
them are attributes of anātma. He does not look upon them as good or bad; good
is also what; anātma-dharma; bad is also what; anātma-dharma; therefore, as
anātma-dharma everything is the same.
Rāga-dvēṣa anupādakatayā anātma -dharmataya, this is the second -perspective.

And what is the third -perceptive; and most important -perspective is anr̥ tataya ca ;

all of them come under mithya-category. One person has got one fake thousand
rupee note; another one has got fake one hundred rupee note. What is the
difference between fake-hundred and fake-thousand. Both of them are fake.
Therefore, samatvam is in terms of perspective and reaction; not from the
standpoint of anātma’s features. They are different. From his perspective, they are
the same.
तुपर्नप्रर्ानप्रर्ः नप्रर्ं च अनप्रर्ं च नप्रर्ानप्रर्े तुपर्े समे र्स्र् सोऽर्ं तुपर्नप्रर्ानप्रर्ः, धीरःधीमान्, तुपर्ननन्दात्मसंस्तुनतः ननन्दा
च आत्मसंस्तुनतश्च ननन्दात्मसंस्तुती, तुपर्े ननन्दात्मसंस्तुती र्स्र् र्तेः सः तुपर्ननन्दात्मसंस्तुनतः ॥ २४ ॥
tulyapriyāpriyaḥ priyaṁ ca apriyaṁ ca priyāpriyē tulyē samē yasya sō:'yaṁ

tulyapriyāpriyaḥ, dhīraḥ dhīmān, tulyanindātmasaṁstutiḥ nindā ca
ātmasaṁstutiśca nindātmasaṁstutī, tulyē nindātmasaṁstutī yasya yatēḥ saḥ
tulyanindātmasaṁstutiḥ || 24 ||
Tulyapriyāpriyaḥ priyaṁ ca apriyaṁ ca, dvandva-samāsa; priyaṁ means favorable

ca apriyaṁ means unfavorable ca priyāpriyē both of them tulyē; tulyē from the
standpoint of his reaction or response; both of them are same and reaction means
neither rāga is allowed to be generated nor dvēṣa is allowed; remember in third
chapter
इद्धन्िर्स्र्ेद्धन्िर्स्र्ािे रागद्वे िौ व्यवच्स्ितौ ।

तर्ोनय विमागचछे िौ ह्यस्र् पररपच्न्िनौ ॥ ३-३४॥
indriyasyēndriyasyārthē rāgadvēṣau vyavasthitau |

tayōrna vaśamāgacchēttau hyasya paripanthinau || 3-34||
When somebody gives me joy, natural tendency is to develop rāga; and when
somebody gives me trouble, the natural tendency is to develop dvēṣa; therefore,
rāga-dvēṣa will be continuously rising in the mind. As even they rise, tayōḥ vaśaṁ
na agaccēd, immediately neutralise them by seeing the anātma-dharamatvam and
anṛtatvam and ātmanaḥ-asaṅgatvam; anātma-dharamatvam, anṛtatvam and
ātmanaḥ-asaṅgatvam; all the three must be brought to the mind and don’t allow
the rāga-dvēṣa to go beyond a level. You cannot avoid them; but don’t allow them

tayōḥ vaśaṁ na agaccēd; may your behaviour be, may your responses be, not
influenced by rāga dvēṣa; responses should be, behaviour should be, based on
what; dharma and adharma; and especially when family member. Therefore, we
have to continue to do our duty without allowing the dvēṣa or rāga to influence.
Therefore, neutralisation of, continuous-neutralisation of, continuous generation

of rāga and dvēṣa; this is called samatvam. And all these because of dhīraḥ; dhīraḥ
is equal to dhīmān; dhīmān means wise-person; wise person means what; world-
is-anātma, body-is-anātma, mind-is-anātma. We should remember world-is-
mithya; body-is-mithya, mind-is-mithya. We should remember guṇa guṇēṣu
vartantē; we should remember indriyāṇi indriyayārthēṣu vartantē; we should
remember ahaṁ asaṅgaḥ. All these we should remember. Continuous
remembrance of their relevance to the vēdāntic teaching is jñāna-niṣṭa; that is
referred to by dhīmān; dhī means jñānam; dhiyam rāgam rāgi pālayati iti dhīraḥ;
raḥ means maintaining; dhī means jñānaṁ. So dhīraḥ means the one who
maintains the jñānam; during the transactions; and when criticism comes
thankless job they call it. I keep on during my duty, not only others don’t
acknowledge, even if they don’t acknowledge, does not matter; continuously this
you did not do properly that you did not do properly; for non-acknowledgement
plus criticism; this is to be faced continuously. Then what you should do is tulya-
ninda-ātma-saṁstutiḥ; so nindā ca ātma-saṁstutiḥ ca; first dvandva-samāsa;
nindā means acknowledgement; ātma-saṁstutiḥ means glorification;
acknowledgement and glorification.
Here the word Ātma means reflexive-pronoun; not saccidānanda-ātma; ahaṁkāra

only. So somebody praising my duties and nindhā ca, some people not
acknowledging and criticising also; and both of them tulyē; that means my joy is in
doing what is to be done; not from others’-response; once my joy depends upon
others’-response, life becomes miserable; why because others’-response is not in
my control. Since others’-response is not in my control as long as my peace
depends upon others’-response, one thing is definite, what is that: saṁsāra is

definite. Others’-response is their problem; as far as I am concerned, my joy is in

doing what I have to do; karmānanda is better than karma-phala ānanda; so yasya
yatēḥ. Śaṅkarācārya is cleverly and quietly inserting to say ; while Lord Kr̥ ṣṇa says
‘whoever practices that’; Śaṅkarācārya quietly says ‘whichever sanyāsī practices
that’; yatēḥ saḥ tulya-ninda-ātma-saṁstutīḥ. OK. This 24th ślōka and 25th ślōka
must be considered together, when we write the anvayaḥ; and therefore, I will give
the anvaya at the end of the next ślōka.
Verse 14.25
नकचच —
मानापमानर्ोस्तुपर्स्तुपर्ो चमत्राररपक्षर्ोः ।
सवायरम्भपररत्र्ागी गुणातीतः स उचर्ते ॥गीता १४.२५ ॥
kiñca —
mānāpamānayōstulyastulyō mitrāripakṣayōḥ |
sarvārambhaparityāgī guṇātītaḥ sa ucyatē ||Gīṭā 14.25 ||
I just a read a joke in Reader’s digest, I do not remember whether it is a joke; just
remembering in this context. It seems a man wanted to get good name from his
wife; and therefore, what he did; normally he does not do any household job; he
left it all to his wife only; one day perhaps he heard lecture like Gīta-lecture or so,
we do not know; therefore, he came home and did so many things; removed some
dress where it has to be kept and a few jobs which generally the wife does; he did;
before the wife came from office; [both are working]. Then wife came; he thought
she is going to tell it is wonderful, etc. because generally he does not do; he has
done it; and the wife does not observe at all; she does not say anything; this
person was waiting, waiting, waiting and she did not open her mouth; everything
as though normal she does; then dinner is also over; and then about to she was
about switch on the TV. The husband could not resist; before switching on the TV,
he asked, would you like to say something; the husband asked wife; and then she
asked: Do you want to say that there are some thankless jobs; this I generally do it
regularly; and you don’t observe at all; and you do one day and you are waiting for

acknowledgement; is this the remark that you want to give; it is ninda-ātma-

saṁstutī; it is perhaps one of the reminder of nindā; because when other people
do the duty, since it is generally done we don’t acknowledge; any way at least
wives will be happy I hope by the Readers Digest joke.
The same is extended to few other things also; māna apamānayaḥ tulyaḥ; mitra
ari-pakṣayōḥ tulyaḥ; towards all of them the jñāni is the same, in terms of his
response; and what is the main thing; this definition you should remember not
allowing people, objects, situations, responses to generate rāga-dvēṣa; I like this
very much; samatvam is not allowing objects, situations, people and their
responses or behaviour; not allowing these four to generate rāga or dvēṣa. They
will generate rāga-dvēṣa, but not allowing them to generate rāga-dvēṣa is
samatvam. We will go to the bhāṣyaṁ
मानापमानर्ोः तुपर्ः समः ननर्वंकारः; तुपर्ः चमत्राररपक्षर्ोः, र्द्यनप उदासीना भवन्न्त केचचत् स्वाभभप्रार्ेण, तिानप पराभभप्रार्े
णचमत्राररपक्षर्ोररव भवन्न्त इनत तुपर्ो चमत्राररपक्षर्ोः इत्र्ाह ।
mānāpamānayōḥ tulyaḥ samaḥ nirvikāraḥ; tulyaḥ mitrāripakṣayōḥ, yadyapi udāsīnā
bhavanti kēcit svābhiprāyēṇa, tathāpi parābhiprāyēṇa mitrāripakṣayōriva bhavanti
iti tulyō mitrāripakṣayōḥ ityāha |
Mānāpamānayōḥ is in the mūlam; Śaṅkarācārya does not comment on that; we

know the meaning; manā means honour; apamāna means dishonour, disrespect.
Then some sub-commentators asked the question already in the previous ślōka
stutī and nindhā have been talked about; criticism and glorification; which is also
manām and apamānam only; since nindhā and stutī; manā and apamanā both are
synonymous; why does Lord Kr̥ ṣṇa repeat them; already it has been said is the
view of the commentators; (are you able to understand the question?); stutī is
manām and nindhā is apamānam; here he makes a subtle-difference; stutī and
nindhā are verbal manā and apamanā. Remember here the word manā and
apamanā refers to all non-verbal stutī and nindhā; respect and disrespect; non-
verbal-respect-and-disrespect is called is manāpamāna and verbal-respect-and-
disrespect is called nindhāstutī. And samaḥ; in the previous ślōka the word samaḥ

came and Śaṅkarācārya did not comment; but in this ślōka he has commented; he
feels like that; samaḥ is equal to nirvikāraḥ; mind is without any violent-reaction;
violent-reaction means rāga and dvēṣa. And similarly; tulyaḥ mitrāripakṣayōḥ, with
regard to friends and enemies also he is same, that means no rāga or dvēṣa; then
the question will come: jñāni is not supposed to have friends and enemies ; then
how can Lord Kr̥ ṣṇa say that he is same towards friends and enemies?
Śaṅkarācārya explains; yadyapi udāsīnā bhavanti kēcit svābhiprāyēṇa, from jñāni’s
angle, there are no friends and enemies; all the people are the same; ābhiprāyēṇa
means from jñāni’s-own angle; tathā api parābhiprāyēṇa, the people may look at
the jñāni, as either friend or enemy. Just as Kaṁsa saw Lord Kr̥ ṣṇa as enemy only;
when Bhagavān himself is looked upon as an enemy, what to talk of other human
beings, therefore, parābhiprāyēṇa, mitrāripakṣayōḥ; since there can be friends and
enemies from their own view point; Lord Kr̥ ṣṇa says jñāni is the same towards both
of them: mitrāripakṣayōḥ iva; as though there are enemies; from their angle and
not from jñāni’s angle. Here you should remember sixth chapter 9th ślōka which
says
सुहृत्न्मत्रार्ुयदासीनमध्र्स्िद्वे रर्बन्धुिु ।
साधुरवनप च पापेिु समबुद्धिर्वंशिरर्ते ॥ ६-९॥
suhr̥nmitrāryudāsīnamadhyasthadvēṣyabandhuṣu |
sādhuṣvapi ca pāpēṣu samabuddhirviśiṣyatē || 6-9||
सवायरम्भपररत्र्ागी, दृष्टादृष्टािायनन कमायभण आरभ्र्न्ते इनत आरम्भाः, सवायन् आरम्भान्पररत्र्क्तुं िीलम् अस्र् इनत सवायरम्भप
ररत्र्ागी, दे हधारणमात्रननचमिव्यनतरेकेण सवयकमयपररत्र्ागी इत्र्ियः ।
sarvārambhaparityāgī, dr̥ṣṭādr̥ṣṭārthāni karmāṇi ārabhyantē iti ārambhāḥ, sarvān

ārambhān parityaktuṁ śīlam asya iti sarvārambhaparityāgī,
dēhadhāraṇamātranimittavyatirēkēṇa sarvakarmaparityāgī ityarthaḥ |
Here Śaṅkarācārya takes the word sarvārambhaparityāgī, the word ārambhaḥ

normally means any beginning; but here Śaṅkarācārya takes ārambhaḥ as karma
vyutpatti and in karma-vyutpatti ārambhaḥ means any activity; any type of karma.

And Śaṅkarācārya divides karma into two types; laukika-karma; dṛṣṭa-arthaṁ

karma; and vaidika-karma adṛṣṭa-artham karma which means puṇyaṁ or pāpam;
it is called vaidika-karma. Any action you do for punyaṁ or pāpam is called vaidika-
karma; any action done for worldly-benefit is called laukika karma or dṛṣṭārtham
karma and all the laukika and vaidika karmās are called ārambha and parityāgī
means the one who renounces. Therefore the one who renounces all the karmās is
called sarvaramba parityāgi and this can be taken; it can be interpretted in two
different ways; if you want to take it literally; one who renounces all the karmas
can be referred to only sanyāsa āśrama; and Śaṅkarācārya will love to take the
meaning only; because being a sanyāsi the one who renounces all the action for
renouncing worldly actions he has to quit the family; the anyone one is in the
family, duties will be there. And for renouncing the ritualistic-action, he has to
renounce the sacred-thread also. Therefore leave the family, remove the sacred-
thread and take to sanyāsa āśrama, he is guṇātītaḥ will be Śaṅkarācārya’s
interpretation but we can interpret to suit a gr̥ hasthā jñāni also . And how to do
that; a gr̥ hasthā also renounces all the karmās ; even while performing them
paśyañśṛṇvanspṛśañjighrann by renouncing kartr̥ tva -bhāvana. By dropping the
notion that I am the karta , a gr̥ hasthā jñāni also renounces all the karma . In the
case of a gr̥ hasthā it should be translated as karma -abhimāna parithyāgaḥ. To
drop the feeling that: ‘I am doing”. karma-abhimāna parithyāgaḥ for a gṛhastha;
sanyāsa-āśrama svēkāraḥ in the case of sanyāsi.

452 Verses 14.25 to 14.27
Page 362, Verse No.25 Bhāṣyam 2nd paragraph.
Verse 14.25
सवायरम्भपररत्र्ागी, दृष्टादृष्टािायनन कमायभण आरभ्र्न्ते इनत आरम्भाः, सवायन् आरम्भान् पररत्र्क्तुं िीलम् अस्र् इनत
सवायरम्भपररत्र्ागी, दे हधारणमात्रननचमिव्यनतरेकेण सवयकमयपररत्र्ागी इत्र्ियः । गुणातीतः सः उचर्ते
sarvārambhaparityāgī, dr̥ṣṭādr̥ṣṭārthāni karmāṇi ārabhyantē iti ārambhāḥ, sarvān

ārambhān parityaktuṁ śīlam asya iti sarvārambhaparityāgī,
dēhadhāraṇamātranimittavyatirēkēṇa sarvakarmaparityāgī ityarthaḥ | guṇātītaḥ
saḥ ucyatē
Before entering this portion, I said in one of the last classes that the 22nd ślōka of
this chapter is important dealing with the primary-liberation; and I said this has
been elaborately elaborated in Pañcadaśi and I said I will give the reference ślōka;
I keep on forgetting to give the ślōka and I will just give you the reference. Mōkṣa
as anujvara niṛttiḥ. This comes in Pañcadaśi 7th chapter verse 223 to 250. It is the
commentary on the 22nd ślōka of this chapter.


It is elaborated in that slōka. Of course, not quoting this slōka, but a relevant
Bṛhadāranyaka Mantra.

Now coming to the verse 25, the description of guṇātīta continues in these slōkās .
and Lord Kr̥ ṣṇa says sarva āraṁbha parityāgi. And Śaṅkarācārya gives the
meaning here; sarva āraṁbha parityāgi, after that we have to put an en dash.
Then Śaṅkarācārya gives the meaning of āraṁbhaḥ in this compound.. So Sānskrīt
student should rearrange the words; first we should read ārabhyantē iti
ārambhāḥ, it is the derivation of the word āraṁbhaḥ; it means any project started
by us; any undertaking is called āraṁbhaḥ.
And that is equal to after āraṁbhaḥ, Sānskrīt students should note , then comes
dr̥ ṣṭādr̥ ṣṭārthāni karmāṇi, what do you mean by undertaking here; all the karmās
vaidika as well as laukika-karmās; performed for either adṛṣṭa-phalaṁ or dṛṣṭa
problem. adṛṣṭa-phalaṁ means puṇya-pāpam; dr̥ ṣṭa-phalaṁ means like money,
children, putrakamēṣṭi-yāga is for getting visible children or invisible children?
They are dṛṣṭa-phalaṁ whereas svarga etc. will come under adṙṣṭa-phalaṁ; all
those karmās meant for iha-lōka-phalaṁ or parā-lōka-phalaṁ are called dṛṣṭa-
adṛṣṛtāni-karmāṇi. After that full stop.
The next sentence, ārambhaḥ also full stop. Then next sentence, sarvān ārambhān
parityaktuṁ sīlam, guṇātīta is one who renounces all those karmās; for iha-lōka-
phalam or parā-lōka-phalaṁ. Why he renounces all of them, because after
attaining mōkṣa he does not seek any other finite results; yavān arthaḥ udapānē
sarvata sampludōtakē, tāvan sarvēṣu vēdēṣu brahmanasya vijānātaḥ; after getting
a huge lake of pure water, will he go and dig a borewell - 500 feet; he has got a
lake of pure-water. Similarly after infinite-mōkṣa he is not interested in finite
ihāmutrārtha-phalaṁ. So then what does it mean, dēhadhāraṇa-mātra nimitta
vyatirēkēṇa; if at all he performs karma, there are only minimum karmās for the
maintenance of the body, because even after jñānaṁ, a jñāni considers his body as
Bhagavān’s property. Therefore, I am a trustee of this body; therefore, it is my
responsibility to provide the basic needs of the body and they are called dēha-
dhāraṇa-nimittam-karma. So other than that karma, i.e bikṣādanam, snānam,
pānam etc., all other karmās he renounces , assuming he is a sanyāsī . If he is a

gr̥ hasthā jñāni not he should do dēha -dhāraṇam, he has to do family- dhāraṇam
also. So karmas also will be included ; including pañca-mahā yajña , etc., gr̥ hasthā
jñāni cannot renounce pañca-māhā yajña. And the same word occurs in twelfth
chapter also. In the 16th mantra, there Śaṅkarācārya adds an adjective, Kama
hētuni karmāṇi parityāgi, desire-prompted-action, sakāma-karmas a jñāni
renounces, which means he may be involved in any number of niṣkāma-karmās
including lōka-saṅgrah-karmāṇi; that may be there. That becomes the choice of a
jñāni. One jñāni may travel all over the world and preach vēdānta and another
jñāni may sit in a cave and keep quiet. Whether lōka-saṅgrah-karmās are done or
not, there is no such rule that he may choose to do; he may not choose to do;
there is no rule that he should do; there is no rule that he should not do also. Then
what makes the difference if you ask, it is the svabhāva of the jñāni. Jñāni’s also
have got their own svabhāva and vāsanas and according to that one jñāni is active
and the other is passive; but there is no apūrṇatvam-based-karmās, why because
he does not have apūrṇatvam. Purṇa madaḥ he is. Saḥ guṇātītaḥ ucyatē; such a
person is called guṇātītaḥ.
From that we have to make an aside note; guṇātīta is the name of nirguṇam-
Brahman also because Brahman is guṇātītam or nirguṇam; guṇātīta is the name of
a jñāni also. Therefore, jñāni and nirguṇam-Brahma- are synonymous. Ajñāni and
saguṇam-Brahma are synonymous. Therefore, how should saguṇam-Brahma
become nirguṇam-Brahma? By an ajñāni by becoming a jñāni he becomes
nirguṇam-Brahma; he has not to do anything; become a jñāni; you are nirguṇam-
Brahma. When, all the time. So an ajñāni is always saguṇam-Brahma and jñāni
always nirguṇam-Brahma- even during vyavahāra. And why do you say jñāni is
always nirguṇa-Brahma? Because jñāni always claims that I am always nirguṇam-
Brahma; that is all. He makes a very important note in the next paragraph.

‘उदासीनवत्’ (भ. गी. १४ । २३) इत्र्ादद ‘गुणातीतः स उचर्ते’ (भ. गी. १४ । २५) इत्र्ेतदन्तम् उक्तं र्ावत् र्त्नसाध्र्ं तावत्
संन्र्ाशसनः अनुष्ठेर्ं गुणातीतत्वसाधनं मुमुक्षोः; च्स्िरीभूतं तु स्वसंवेद्यं सत् गुणातीतस्र् र्तेः लक्षणं भवनत इनत । ॥ २५ ॥
‘udāsīnavat’ (bha. gī. 14 | 23) ityādi ‘guṇātītaḥ sa ucyatē’ (bha. gī. 14 | 25)
ityētadantam uktaṁ yāvat yatnasādhyaṁ tāvat saṁnyāsinaḥ anuṣṭhēyaṁ
guṇātītatvasādhanaṁ mumukṣōḥ; sthirībhūtaṁ tu svasaṁvēdyaṁ sat guṇātītasya
yatēḥ lakṣaṇaṁ bhavati iti | || 25 ||
So the he gives is all these virtues mentioned here are the sādhanās to be
practiced by a mumukṣu. And Śaṅkarācārya uses the word sanyāsī-mumukṣu. That
is his tradition! So for a mumukṣu, all these virtues are to be practised. And how
long the virtues should be practices?; until they become spontaneous and natural.
So when they are deliberately practiced, they are called mumukṣu- sādhanāni and
when they become spontaneously present in him; spontaneously means what;
spontaneously it is natural to him; they are called mukta-lakṣaṇam. So mumukṣu-
sādhanam and mukta-lakṣaṇam are one and the same only. All the virtues are
called mumukṣu sādhanam also and mukta lakṣaṇam also. What do you mean by
them. All is virtues are called mumukṣu-sādhanam also and mukta-lakṣaṇam also.
Then what is the difference between sādhanam and lakṣaṇaṁ? Deliberately-
practiced virtues is sādhanam and naturally present is lakṣaṇam. Very beautiful
note.
So udasīnavat ityādi, beginning from that ślōka [verse no. 23] guṇātītatva ucyatē
[up to 25 three verses] ētadantam uktaṁ yāvat yatnasādhyaṁ, as long as they are
practiced-deliberately with effort; tāvat sannyāsainaḥ, the word sannyāsainaḥ in
that line and mumukṣōḥ in the next line stood be connected. Sānskrīt students,
sanyāsinah-mumukṣōḥ; for a seeker anuṣṭhēyaṁ guṇātītatva-sādhanaṁ bhavati
they are called disciplines to be practiced by a spiritual-seeker. After mumukṣōḥ

semicolon; sthirībhūtaṁ tu, when these virtues have become very natural to me; I
am naturally calm; I am naturally compassionate; I am naturally considerate to
others; I am naturally-patient, even during provoking situations; if all of them

becomes natural to me; I become unprovacable; this is not possible; suppose I

become that, sthirībhūtaṁ tat spontaneous, svasaṁvēdyaṁ, how do I know
whether they are deliberately-practised or it is naturally-present; who knows that;
Śaṅkarācārya says svasaṁvēdyaṁ; I only know whether these virtues are natural to
me or I am struggling to practice them. Therefore, he adds an adjective;

svasaṁvēdyaṁ; whether they are deliberate or spontaneous. Dayānanda Svāmiji
wants to note these two words; deliberate-discipline and spontaneous-virtues;

deliberate means sādhanam and spontaneous means lakṣaṇam. So lakṣaṇaṁ
means indications of a jñāni. svasaṁvēdyaṁ sat guṇātītasya yatēḥ {Śaṅkarācārya is
not dropping yatēḥ!} for that sanyāsī, lakṣaṇam bhavati. What is the bottom-line?
Mumukṣu-sādhanam is equal to mukta-lakṣaṇam. Very beautiful note.
With that the commentary on verse 25 is over. Now I will see whether I can
complete the fourteenth chapter today. Anvayam I will give later; let me try
whether I can finish this Chapter today.
The anvaya: yaḥ statah dhīraḥ; sama duḥkha sukhaḥ; sama lōṣṭaśma kānchanaḥ,
tulya-priyāpriyaḥ, tulya-nindātma samstutiḥ, mānāpamānayōḥ tulyaḥ,
mitrāripakṣayōḥ tulyaḥ, sarvārambha parityāgi (ca bhavati) saḥ guṇatītaḥ ucyatē.
(24 and 25 together).
Verse 14.26 Introduction.
अधुना ‘किं च त्रीन्गुणाननतवतयत?

े ’ (भ. गी. १४ । २१) इत्र्स्र् प्रश्नस्र् प्रनतवचनम् आह —
adhunā ‘kathaṁ ca trīnguṇānativartatē? ’ (bha. gī. fourteen | 21) ityasya praśnasya

prativacanam āha —
Verse 14.26
मां च र्ोऽव्यभभचारेण भशक्तर्ोगेन सेवते ।

स गुणान्समतीत्र्ैतान्ब्रह्मभूर्ार् कपपते ॥ गीता १४.२६ ॥

māṁ ca yō:'vyabhicārēṇa bhaktiyōgēna sēvatē |

sa guṇānsamatītyaitānbrahmabhūyāya kalpatē || Gītā 14.26 ||
Of the three questions of Arjuna, two have been answered. What are the two
questions answered? Are you listening to the class attentively or casually? What
are the two? Lakṣaṇaṁ and ācāraḥ have been answered. Then what is the third
question left out: upāyaḥ is the question; upāyaḥ means what is the means to
become guṇātītaḥ? And I said already Lord Kr̥ ṣṇa has answered the question in
verses 18 and 19, and what is that answer; jñānam is the only means to become
guṇātītaḥ. Then if Lord Kr̥ ṣṇa has already answered, then why should Arjuna raise
that question again? So we have to re-coin the question: to become guṇātīta,
jñānam is the method. Now my question is how to get jñānam. For that the answer
is given. Look at the introduction. Adhunā, adhunā means in the following words
‘kathaṁ trīnguṇānativartatē?; how does one cross the three guṇās by attaining
jñānaṁ, iti tritīya praśnasya, guṇātītatva upāyasya, jñāna upāyasya praśnasya
prativacanam āha — And what is the answer given by Lord Kr̥ ṣṇa. The essence of
this ślōka is bhakti-yōga is sādhana for getting jñānam. Bhakti-yōga is the
sādhanam.
Naturally the question will come, what is bhakti-yōga. Whether it is nāma

saṁkirtanam? The question arises, isn’t it? What is bhakti-yōga; Śaṅkarācārya
gives the answer: bhakti-yōga means jñāna-yōga. Bhakti-yōga means jñāna-yōga
only; and jñāna-yōga means (Ācārya does not say, we have to supply) śravaṇa
manana nidhidhyāsanam. This is Śaṅkarācārya’s definition of bhakti-yōga.
Madhusūdana Sarasvatī says bhakti -yōga is what Lord Kr̥ ṣṇa has explained in the
twelfth chapter. What is the title of the twelve-chapter? I am not asking too
much; only the title? Title itself is bhakti-yōga. And if by chance you remember
and there we defined bhakti-yōga is a staircase consisting of five-steps. First step is
sakāma-karma-pradhāna karma-yōgaḥ; next is niṣkāma-karma-pradhāna karma-
yōgaḥ; iṣṭa-dēvata-dhyāna-rupa-upāsana-yōgaḥ; viśva-rūpa-dhyāna upāsana-

yōgaḥ and last but not the least is jñāna-yōgaḥ. Two karma-yōga, two upāsana-
yōga and one jñāna-yōga. Five steps we saw in the mūlam as well as bhāṣyam.
Therefore, by following all those five steps a person can attain jñānam.
मां च ईश्वरं नारार्णं सवयभूतहृदर्ाभश्रतं र्ो र्नतः कमी वा अव्यभभचारेण न कदाचचत् र्ो व्यभभचरनत भशक्तर्ोगेन भजनं भशक्तः
सैव र्ोगः तेन भशक्तर्ोगेन सेवते, सः गुणान् समतीत्र् एतान् र्िोक्तान् ब्रह्मभूर्ार्, भवनं भूर्ः, ब्रह्मभूर्ार् ब्रह्मभवनार् मोक्षार्
कपपते समिो भवनत इत्र्ियः ॥ २६ ॥
māṁ ca īśvaraṁ nārāyaṇaṁ sarvabhūtahr̥dayāśritaṁ yō yatiḥ karmī vā

avyabhicārēṇa na kadācit yō vyabhicarati bhaktiyōgēna bhajanaṁ bhaktiḥ śaiva
yōgaḥ tēna bhaktiyōgēna sēvatē, saḥ guṇān samatītya ētān yathōktān
brahmabhūyāya, bhavanaṁ bhūyaḥ, brahmabhūyāya brahmabhāvanāya mōkṣāya
kalpatē samarthō bhavati ityarthaḥ || 26 ||
Māṁ ca īśvaraṁ the one who worships Me or cherish Me is in the mūlam is equal
to Īśvaram Nārāyaṇaṁ. Śaṅkarācārya seems to be worried about śaivam group
and vaiṣnava group; so he added immediately adds: nārāyaṇam; there is no
difference between Śivā Viṣṇu etc. And how can you say both are the same; one is
Vaikuṇṭa and another is in Kailasa. Śaṅkarācārya says both are wrong. Sarva-
bhūta-hr̥ daya-āśritaṁ; real-Viṣṇu real-Śivā is none other than the Ātma inside us;
sarva-bhūta-hr̥ daya-āśritaṁ residing in the heart of all beings; yaḥ yatiḥ, that
person who is a sanyāsī ; but now he compromises a little bit ; karmī vā ; always
note; karmi means gr̥ hasthā . When Śaṅkarācārya writes karmi means gr̥ hasthā ;
because only a gr̥ hasthā can do all the vaidika -karmās; brahmacāri or vānaprastha
or sanyāsī cannot do vaidika-karmās or vihita-karmas; and therefore, karmi means
gr̥ hasthā; whether one is sanyāsī or when whether one is gr̥ hasthā; avyabhicārēṇa,
then in parenthesis [na kadācit yaḥ vyabhicarati]; a bhakti-yōga which is
unflinching; which is not done now and then; in fits and starts and in bits and
pieces it is not; consistent and systematic study; kadācit yaḥ; here the word yaḥ
means bhakti-yōgaḥ; it does not refer to the person, it refers to the bhakti-yōga. So
bahuvr̥ hi; nan bahuvṛhi; na vyabhicaraḥ yasya; bhaktiyōgasya, saḥ bhakti-yōgaḥ; it
is unflinching bhakti-yōga; and what is the meaning of the word bhakti in this word
bhakti-yoga; he gives a meaning bhajanaṁ bhaktiḥ; bhakti means bhajanaṁ. Now

once you say bhajanaṁ what do you think of; therefore, Śaṅkarācārya clarifies that
bhajanaṁ bhaktiḥ, what do you think of; immediately the cymbals will suddenly
appear in the hand, that is what Śaṅkarācārya clarifies; bhajanaṁ bhaktiḥ;
meaning of the word bhajanam. Sē ēva yōgaḥ bhakti-yōgaḥ; tēna bhakti-yōgēna
[in the Ghorakpur edition, there is a word missing. In some other editions, it is
there; vivēka-vijñānatmakēna, vivēka-vijñānatmakēna, bhajanaṁ means in the
form of vivēka-vijñānam; discriminative-enquiry; tēna bhakti-yōgēna vivēka-
vijñānatmakēna, yaḥ sēvatē, so the one who worships the Lord, through all the
three-yōgas; he starts with karma-yōga pūja, then he graduates to upāsana-yōga;
the final pūja is srēyān dravyamayād yajnāt, jñāna-yajñā parantapa; sarvaṁ
karmākilam Partha jñānē parisamapyatē; all the yajñās are wonderful but the
greatest-yajñā is jñāna is jñāna-yajñā alone which liberates. So saḥ such a bhakti-
yōgi guṇān ētān yathōktān samatītya; having transcended above mentioned three
guṇās; abovementioned means in the previous slōkās of this chapter;
brahmabhūyāya kalpatē,
Then he gives the word meaning bhavanaṁ bhūyaḥ, Sānskrīt student should
reverse the order; bhūyaḥ is equal to bhavanaṁ; bhavanaṁ means what: bhāvaḥ;
bhāvaḥ means what; status; they attain the status of Brahman; that is jīvātma will
become Paramātma; jīvātma loses the status of jīvātma and attains the status of
Paramātma. So brahmabhāvanāya and what do you mean by attaining Brahman
status; very careful; you cannot get Brahman status and all; already I am Brahman;
I had mistaken I-am-jīvā; therefore, mistaken-jīva-status is replaced by the original-
Brahman-status; just as the rope gives up the mistaken snake status; and attains
the original-rope status; similarly here attaining Brahman-status is not anything
new; the whole thing is an intellectual-thing; dropping the misconception is called
mōkṣah; mōkṣā is purely an intellectual-phenomenon because mistake is
intellectual and the right-understanding is intellectual only. So brahma-bhāvanāya
that is equal to mōkṣāya; kalpatē is in the mūlam is equal to samarthō-bhavati he
becomes fit for that;

The anvaya is: yaḥ ca, mām, avyabhicārēna bhakti-yōgēna; sēvatē; saḥ ētān guṇān
samatītya brahmabhūyāya kalpatē.
कुत एतददनत उचर्ते —
Verse 14.27
ब्रह्मणो नह प्रनतष्ठाहममृतस्र्ाव्यर्स्र् च ।
िाश्वतस्र् च धमयस्र् सुखस्र्ैकान्न्तकस्र् च ॥ गीता १४.२७ ॥
kūṭa ētaditi ucyatē —

brahmaṇō hi pratiṣṭhāhamamr̥tasyāvyayasya ca |
śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||Gītā 14.27 ||
Kūṭa ētaditi ucyatē —Lord Kr̥ ṣṇa said a person can attain mōkṣa by worshipping
Me mām. How can a person attain mōkṣa by worshipping Lord Kr̥ ṣṇa; so what is
the connection between Lord Kr̥ ṣṇa-worship and mōkṣa-prāptiḥ? What is the logic
behind it . Nice logic ; on Lord Kr̥ ṣṇa-aṣṭami eve; the opposite of that; it will be a
nice topic; and this ślōka is a confusing-verse. Therefore, I don’t know whether I
can complete this verse; it is confusing-verse because Lord Kr̥ ṣṇa says I am the
pratiṣṭhā of Brahman; and we know from vēdānta that the word pratiṣṭhā means
support or ādhārah adhiṣṭhānaṁ āśrayaḥ. We know Brahman is the support of
everything, and Brahman is never supported by anything. Svē mahimni
pratiṣṭithaḥ;
Recently only in Sankaralayam in Chāndōgyōpaniṣat 7th chapter, Sanat Kumara

taught Svē mahimni pratiṣṭithāḥ yadi vā na mahimni ; Brahman supports
everything; Brahman is not supported by anything ; what we have learnt is
Brahman does not have a support ; now here Lord Kr̥ ṣṇa does a mischief. Lord
Kr̥ ṣṇa says I am pratiṣṭhā; pratiṣṭhā means support, foundation; pratiṣṭhā of what;
Brahman; ahaṁ brāhmaṇaḥ pratiṣṭhā; I am the supporter of Brahman ; Lord Kr̥ ṣṇa

is only saguṇa and Brahman is nirguṇa; how can saguṇa-Lord-Kr̥ ṣṇa be the
support of Nirguṇam-Brahma. Therefore, this ślōka creates a problem. Therefore,
Śaṅkarācārya wants to interpret, without violating the upaniṣadic-teaching.
Remember even Lord Kr̥ ṣṇa did not had a right to violate the upaniṣat. If Lord
Kr̥ ṣṇa violates or contradicts the upaniṣat, we will choose Lord Kr̥ ṣṇa or the
upaniṣat? Kr̥ ṣṇā will not violate. Hypothetically, if Kr̥ ṣṇā violates or contradicts the
upaniṣats, even if Kr̥ ṣṇa is an avatāra , we will reject Lord Kr̥ ṣṇa. We have already
rejected Buddha; even though many consider him to be an avatāra ; we rejected
Buddha because Buddha negated the vēdas. Remember, in our culture when there
is choice between vēda and avatāra , we will choose vēda and not avatāra .
Therefore, Lord Kr̥ ṣṇa will not and Krishna cannot contradict; and even if there is
contradiction between Kr̥ ṣṇā’s statement and the upaniṣats, then we will interpret
the same in such a way that there is no contradiction.
What is our problem here? Here Brahman is the support of everything; Brahman
does not have any other support; but Lord Kr̥ ṣṇa says I am the support of
Brahman. How can Lord Kr̥ ṣṇa says this? Therefore, Śaṅkarācārya struggles to
resolve this seeming-contradiction by giving three different interpretations for the
word pratiṣṭhā.
Here the problematic word is pratiṣṭhā. Literal meaning of the word pratiṣṭhā is
support. And if you take the literal meaning we will have problem. Then it will
become support of Brahman. This language itself is wrong. We can only say
support, that is Brahman; you can never say support of Brahman. What to do?
First I will explain the three meanings.
First meaning he gives for the word pratiṣṭhā is the culmination; the final resting
point. Pratiṣṭathi asyam iti pratiṣṭām. And what is the controversial sentence: ahaṁ
brāhmaṇaḥ pratiṣṭhā is the controversial sentence. Aham means I; brāhmaṇaḥ
pratiṣṭhā means what: I am support of Brahman.

Now Śaṅkarācārya takes pratiṣṭhā as final resting point. And brāhmaṇaḥ as

Paramātmanah. And the word ahaṁ, he takes as pratyagātma, the inner self.
Instead of taking ahaṁ as Lord Kr̥ ṣṇa; not Kr̥ ṣṇā the avatar, but ahaṁ as
pratyagātma, the inner self; by inner-self Śaṅkarācārya takes it as tvāṁ pada
lakṣyārtha. Very technical interpretation. Brahma means tad-pāda lakṣyārtha.
Ahaṁ is tvāṁ pada lakṣyārtha. And brāhmaṇaḥ pratiṣṭhā ahaṁ means
Paramātma’s culmination is in jīvātma. I will explain, don’t worry. Paramātma’s
culmination is in jīvātma. What does it mean? When we study the upaniṣat, the
upaniṣat introduces Brahman as a third person jagat-kāraṇam. Where is Brahman
in the first instance; somewhere else, far distant. Sad ēva saumya idaṁ agra asīt;
ēkaṁ ēva advitīyam. Brahman is introduced as a third-person, parōkṣa-padhārtha;
and the pronoun used is what: tat Brahma sōkāmayata etc. parōkṣam-Brahma.
And thereafter the upaniṣat says that Brahman alone is appearing in the form of
the entire universe;
...सचच त्र्चचाभवत्। ननरुक्तं चाननरुक्तं च। ननलर्नं चाननलर्नं च ।... तैशिररर्ोपननिद्, ब्रह्मानन्दवच्पल, िठॊऽनुवाकः १ ॥
sacca tyaccābhavat| niruktaṁ cāniruktaṁ ca| nilayanaṁ cānilayanaṁ ca

... |...
taittiriyōpaniśad, brahmānandavalli, ṣaṭho:'nuvākaḥ 1 ||
ब्रह्मैवेदम् अमृतं पुरस्तात्

ब्रह्म पश्चात् ब्रह्म दभक्षणतश्चोिरेण ।
अधश्चोध्वं च प्रसृतं
ब्रह्मैवेदं नवश्वचमदं वररष्ठम् ॥ - मुडिकोपननित् २-२-१२ ॥
brahmaivēdam amr̥taṁ purastāt
brahma paścāt brahma dakṣiṇataścōttarēṇa |
adhaścōrdhvaṁ ca prasr̥taṁ
brahmaivēdaṁ viśvamidaṁ variṣṭham || - Muṇḍakōpaniṣat 2-2-12 ||
that Brahman which was introduced as jagat-kāraṇam is later presented as what;

pratyakṣa-prapañca. So it started as parōkṣa; and then it progressed to what: to
the notion that everything is Brahman. brahma arpaṇam brahma haviḥ etc.

Parōkṣa to pratyakṣa. And after teaching all of them and you know what is that
Brahman in reality;
सवं तत्सत्र्ँ स आत्मा तत्त्वमशस श्वेतकेतो..... ॥ छन्दोग्ज्र् ६. १२. ३ ॥ ॥

sarvaṁ tatsatyam̐ sa ātmā tattvamasi śvētakētō..... || chandōgya 6. 12. 3 || ||
that Brahman is neither parōkṣa; it is not even a remote-object; nor is it pratyakṣa;

pratyakṣa means immediate-object; visible-object; on the other hand it is an object
at all; it is nothing but what the subject; and for the subject, in Sānskrīt, we use the
word aparōkṣa. So it is the journey from parōkṣam-brahma to pratyakṣam-brahma
to aparōksam-Brahma. Parōkṣam-Brahma is called Paramātma; aparōkṣam
Brahman is called pratyagātma. Instead of jīvātma, we have got another name
pratyagātma; pratyag means inside, inner-self. From universal-self to inner-self.
Therefore, Brahman starts the journey as parōkṣa and the journey culminates in
aparōkṣa-ahaṁ. After coming to aparōkṣa-ahaṁ, the journey does not continue;
tad dāsya vijajño; he understood, he left. So the culmination of Brahman, the
Paramātma is ahaṁ, the pratyagātma. This is the meaning number one.
Then the second meaning is another peculiar meaning. He takes pratiṣṭhā as the
empirical-expression of the absolute-Brahman; pratiṣṭhā is equal to the
vyāvahārika expression of the pāramārtikam-Brahma; is pāramārthikaṁ absolute,
not available for any transaction; it is non-dual, avyavahāryam adhreśyam,
agrāhyam, etc. That very same Brahman alone expresses in three-fold form in the
vyavahārika-level. And what are three-fold expressions of one Brahman at
vyavahārika-level, through the mediation of māya? It is only through māya,
pāramārthikaṁ comes as vyāvahārikam. And three-fold expression is jīva, jagat
and Īśvara. And of these three expressions, what is the most powerful one; Īśvara.
Therefore, Īśvara is the most powerful vyavahārika-expression of Brahman. And
through that vyavahārika-expression alone, Brahman as Bhagavān blesses both
jīva and jagat. That pāramārthikaṁ-Brahma, in the form of its vyavahārika-
expression-Īśvara, blesses what; both jīva and jagat. So Īśvara śakti rūpēṇa jivaṁ

jagat ca anugraḥītum pratiṣṭatē iti pratiṣṭhā. So when Lord Kr̥ ṣṇa says ahaṁ, what
he means. In the first-interpretation when we say ahaṁ, we said that it is
pratyagātma; in the second-interpretation, aham is equal to Īśvara. I-the-Īśvara am
the pratiṣṭhā of Brahman means the vyavahārika-expression of that
pāramārthikaṁ-Brahma. And what is my job? That Brahman cannot bless the jīva
and jagat. If Brahman has to bless the jīva and jagat, Brahman has to wear what:
the blanket of Īśvara to bless; that is called prathiṣṭā. And then Śaṅkarācārya adds;
that does not mean Brahman and Īśvara are different, but really Brahman alone is
in the form of that Īśvara. This is interpretation number-two.
What is the third interpretation? This seems to be relatively easier; and I have used
the third alone in my mūlam class. I have revealed my secret. Third-interpretation
is relatively easier. What is that? Here Śaṅkarācārya takes Brahman as saguṇam-
Brahma-Īśvaraḥ. So Śaṅkarācārya reverses; in the second-interpretation Brahman
is taken as the nirguṇam-Brahma and pratiṣṭā as saguṇa-Īśvara. Brahman is equal
to saguṇam-Brahma-Īśvaraḥ. And ahaṁ means nirguṇam-Brahma. When Kr̥ ṣṇā
uses the word ahaṁ, Kr̥ ṣṇā is talking as nirguṇam-brahma; throughout the Gīta He
does that. Sometimes He refers himself to be an avatāram and sometimes He
refers to himself as saguṇaḥ, īśvaraḥ; sometimes He refers to himself as
nirguṇam-Brahma. Wherever He uses the word ‘māya’ in Gīta refers to Nirguṇam
Brahman alone. Māyā tadam idaṁ sarvaṁ, jagatavyakta mūrthinaḥ. In that slōka
and all, maya refers to nirguṇam-Brahman only. Therefore ahaṁ means what:
nirguṇam-Brahma. The word brāhmaṇaḥ means what: saguṇam-Brahman;
pratiṣṭhā means support. Therefore, I, the nirguṇam-Brahma is pratiṣṭhā, the
support of brāhmaṇaḥ;’ brāhmaṇaḥ means saguṇam-brāhmaṇaḥ. Therefore, the
final meaning is: I, the- nirguṇam-Brahma, am the support of saguṇam-Brahma.
Therefore, by seeking Me the nirguṇam-Brahma, you will attain guṇātīta status.
This is the third interpretation; all these three can be taken; but the easier one is
the third one. We will complete the bhāṣyam part in the next class.

453. Verse 14.27
Verse 14.27
कुत एतददनत उचर्ते —

ब्रह्मणो नह प्रनतष्ठाहममृतस्र्ाव्यर्स्र् च ।
िाश्वतस्र् च धमयस्र् सुखस्र्ैकान्न्तकस्र् च ॥ गीता १४.२७ ॥
kūṭa ētaditi ucyatē —

brahmaṇō hi pratiṣṭhāhamamr̥tasyāvyayasya ca |
śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||Gītā 14.27 ||
The fourteenth chapter is concluded in this 27th verse which is a confusing-verse;

and Śaṅkarācārya gives three different interpretations. The main message of this
verse is: I am the pratiṣṭhā of Brahman and Śaṅkarācārya gives three meanings for
the word-I. In the words ‘I am’ for the word-I, Śaṅkarācārya gives three meanings;
then the word pratiṣṭhā he gives three meanings, and of Brahman; for that he
gives two-meanings. Three meanings for I, three meanings for pratiṣṭhā; two
meanings for Brahman. At the end of the bhāṣyaṁ, I will consolidate and give all
the three sentences; first we will see the bhāṣyaṁ in which all the three meanings
are progressively presented . And the word Brahman has been described by five
words; which are relatively easier : amr̥ taṁ, avyayam; śāśvatam, dharmaḥ,
aikāntika-sukhaṁ or sukhaṁ. In simple terms ; amr̥ taṁ, avyayam; śāśvatam,
dharmaḥ and sukhaṁ and the meanings are relatively easier . Amr̥ taṁ means
eternal; the word avyayam Śaṅkarācārya takes it as non-changing; nirvikāram;
śāśvataḥ Śaṅkarācārya takes that as apakṣaya-rahitaḥ; free from decay;
degeneration; apakṣaya-rahitaḥ; avyayam is vikāra-rahitam; śāśvataḥ is apakṣaya-
rahitam; vikāra means general-change; apakṣaya means degenerative-change;
aikāntikam-sukhaṁ means absolute-ānanda; eternal-ānanda; in our language,

non-experiential-ānanda or biṁba-ānandaḥ, if you can remember. Bimba-ānandaḥ

is sukhaṁ. So vai bhūmā, tat sukhaṁ. Then the word dharma alone he gives
special meaning; Brahman cannot be described as dharmaḥ, because dharma is
sādhana; Brahman is a sādhyam; therefore, in this context, dharmaḥ Śaṅkarācārya
translates as karma-prāpyam; attainable through dharma. Dharma is equal to
attainable through karma; and what dharma Śaṅkarācārya says: jñāna-yōga
dharmaḥ. So dharmasya is equal to jñāna-yōga dharma prāpyasya; attainable
through the sādhana of jñāna yōga. These are the five descriptions of Brahman.
And what is the main message: I am the pratiṣṭhā of such a Brahman. Such
means what: the five descriptioned-Brahma. This is the gist of this ślōka.
Śaṅkarācārya first gives interpretation one; then second and third and at the end I
will consolidate all the three meanings in English. Let us go to bhāṣyaṁ.
ब्रह्मणः परमात्मनः नह र्स्मात् प्रनतष्ठा अहं प्रनतनतष्ठनत अत्स्मन् इनत प्रनतष्ठा अहं प्रत्र्गात्मा ।
brahmaṇaḥ paramātmanaḥ hi yasmāt pratiṣṭhā ahaṁ pratitiṣṭhati asmin iti

pratiṣṭhā ahaṁ pratyagātmā |
Now comes the first interpretation. Brahmaṇaḥ is equal to paramātmanaḥ for

Brahman, Nirguṇam Brahman, the Paramātma hi is equal to yasmāt; yasmāt
should be connected to the previous ślōka; therefore, you should worship; yasmāt
refers to therefore you should worship Me mentioned in the previous ślōka and
pratiṣṭhā ahaṁ. So for Brahman what is the first meaning; nirguṇam-Brahma. And
pratiṣṭhā. And what is the first-meaning is pratitiṣṭati asmin iti pratiṣṭhā, which
means the final resting-place or destination; the final resting-place of Brahman in
the journey of our understanding; Brahman does not have any destination; why,
because it is all pervading; destination in which context; in understanding
Brahman. We start with Brahman as ‘some Brahman somewhere’; then we say
Brahman is in the form of the creation; so from third person, Brahman becomes
second-person; and finally how does the teaching end; that wonderful Brahman I

am; therefore, pratiṣṭhā means the final resting point, final destination; first
meaning of pratiṣṭhā means final resting place.
And that final resting place is ahaṁ; then he says what is the first meaning of the
word ‘ahaṁ’? Śaṅkarācārya says pratyagātmā, the inner-self. And therefore, what
is the first interpretation? The inner-self is the final resting place of nirguṇam
Brahman. The teaching is over when you claim fill up the blanks. The teaching is
over when you claim I am nirguṇam-brahma That is the message. This is the
interpretation number one. Now he explains five-descriptions of Brahman. We will
read.
कीदृिस्र् ब्रह्मणः? अमृतस्र् अनवनाशिनः अव्यर्स्र्अनवकाररणः िाश्वतस्र् च ननत्र्स्र् धमयस्र् धमयज्ञानस्र् ज्ञानर्ोगधमयप्राप्र्
स्र् सुखस्र् आनन्दरूपस्र् ऐकान्न्तकस्र् अव्यभभचाररणः
kīdr̥śasya brahma ṇaḥ? amr̥tasya avināśina ḥ avyayasya avikāriṇaḥ śāśvatasya ca

nityasya dharmasya dharmajñānasya jñānayōgadharmaprāpyasya sukhasya
ānandarūpasya aikāntikasya avyabhicāriṇaḥ
Kīdr̥ śasya brahma ṇaḥ? What type of Brahman we talk about; Nirguṇam-Brahma;
Amr̥ tasya is in the mūlam ; is equal to avināśinaḥ; you can understand; avināśi
means imperishable; non-dying or eternal; avyayasya is the second word in the
mūlam is equal to avikāriṇaḥ; contextual-meaning avyayasya does not mean that;
but in this context, avyayasya means vikārinaḥ; avikāriṇaḥ you can understand;
that much Sānskrīt you would have got in 20-30 years; you are all veterans; that
much minimum sanskrit I hope you know; avikāri means non-changing.
The third description is śāśvatasya is equal to nityasya, eternal; but there is a

problem; amṛtasya also means eternal; śāśvatasya is equal to nityasya that is also
eternal; therefore, sub-commentators give a special meaning for the word nityam
is equal to apakṣaya-rahitasya; to avoid punarutti-dōṣaḥ ; nityasya is equal to
apakṣaya-rahitasya; apakṣayam means what; degeneration; aging; decay; rahitaḥ
means free from decay is the third description;

What is the fourth-description; dharmasya is in the mūlam. Look at Śaṅkarācārya’s

interpretation; lakṣyārtha, since vaccyārtha does not fit; he takes lakṣyārtha that is
jñāna-yōga-dharma-prāpyasya; that means what: Brahman is attainable through
sādhana of jñāna-yōga; dharma means sādhana of jñāna-yōga; dharmasya is
equal to attainable through jñāna-yōga-sādhana. this is the fourth-description.
The fifth-description is sukhasya is equal to ānanda-rūpasya, of the nature of

ānanda. And once you say ānanda, the question will come pratibiṁba-ānanda or
biṁba-ānanda. Because you are supposed to be senior -students, therefore you
know that there are these two -ānandas. Therefore, Lord Kr̥ ṣṇa himself clarifies:
aikāntikasya is equal to avyabhicāriṇaḥ; it means non-changing; without
gradation; gradeless ānanda; niradhiśaya-ānanda.; Of these two ānandas, biṁba-
ānanda and pratibiṁba-ānanda, one is graded ānanda. and the other is non-
graded; which one is graded; (if you do not give reply properly I will give you
duḥkham pratibiṁba-ānanda alone is graded which we saw in Taittirīyōpaniṣat
II.viii 3 says
ते र्े ितं मानुिा आनन्दाः। स एको मनुरर्गन्धवायणामानन्दः। श्रोनत्रर्स्र् चाकामहतस्र्।ते र्े ितं मनुरर्गन्धवायणामानन्दाः।स
एको दे वगन्धवायणामानन्दः। ||
tē yē śataṁ mānuṣā ānandāḥ| sa ēkō manuṣya-gandharvāṇām-ānandaḥ|
śrōtriyasya cā kāmahatasya| tē yē śataṁ manuṣya-gandharvāṇām-ānandāḥ|sa ēkō
dēva-gandharvāṇ āmānandaḥ|
Taittariya - Brahmanandavalli - Asta anuvakaḥ 1 ||
Gradations are there only in reflected-ānanda, experiential-ānanda; the original-

ānanda cannot have 10 units, 100 units; nothing is there; it is ta yascāyam puruṣe
yas ca va sādityē, sa ēkaḥ, aikāntikaḥ; avyabhicāri. So therefore, what is the final
meaning. the absolute original ānanda; which is my very nature, which is
unobjectifiable.
Now Śaṅkarācārya consolidates the first interpretation. What is that?

अमृताददस्वभावस्र् परमानन्दरूपस्र् परमात्मनः प्रत्र्गात्मा प्रनतष्ठा, सम्र्ग्ज्ज्ञानेन परमात्मतर्ा ननश्चीर्ते । तदे तत् ‘ब्रह्मभूर्ार्
कपपते’ (भ. गी. १४ । २६) इनत उक्तम् ।
amr̥tādisvabhāvasya paramānandarūpasya paramātmana ḥ pratyagātmā pratiṣṭhā,

samyagjñānēna paramātmatayā niścīyatē | tadētat ‘brahmabhūyāya kalpatē’ (bha.
gī. fourteen | 26) iti uktam |
What is the consolidated-first-interpretation; amr̥ tādi-svabhāvasya

paramātmanaḥ; for the paramātma who is of the above description, pratyagātma,
I, the inner-self, which is the meaning of the word ahaṁ, in the ślōka; I, the inner-
self, is pratiṣṭhā; pratiṣṭhā means samyag-jñānēna, through proper knowledge,
paramātmatayā niścīyatē, I, the Paramātma, is niścīyatē means convincingly-
known as I-am-the-pratyagātma. So the spiritual journey is over when the
Paramātma is convincingly understood as pratyagātma. That is the meaning of
pratiṣṭhā. If you remember, Bṛhuvalli, annaṁ brahmēti vyajānāt, prānō brahmēti
vyajānāt; means the third chapter of the Taittariya upaṇisad. There, annaṁ
brahmēti vyajānāt, prānō brahmēti vyajānāt, the internal-journey came. Then after
ānandō-brahmēti vyajānāt; the upaniṣat said
सैिा भागयवी वारुणी नवद्या । परमे व्योमन्प्रनतचष्ठता । स र् एवं वेद प्रनतनतष्ठनत। अन्नवानन्नादो भवनत। महान्भवनत प्रजर्ा
पिुभभब्रयह्मवचयसेन ृंअहान्‍कीत्र्ाय ॥
saiṣā bhārgavī vāruṇī vidyā | paramē vyōmanpratiṣṭhitā | sa ya ēvaṁ vēda

pratitiṣṭhati| annavānannādō bhavati| mahānbhavati prajayā
paśubhirbrahmavarcasēna ṁahān–kīrtyā ||
Taittariya Bṛhuvalli. Śaṣta anuvāgaḥ ||1||
The Brahman’s journey ends where; in the inner-self, hṛdayam as I am the

pratyagātma; this is interpretation one; samyag-jñānēna paramātmatayā niścīyatē.
And for Sānskrīt student in this ślōka there is a word hi yasmāt; since because of
this reason, and when you because of this reason, there must be some conclusion;
what is that; Śaṅkarācārya mentions the conclusion; tadetat ‘brahmabhūyāya
kalpatē’ (bha. gī. 14 | 26); the conclusion is mentioned in the previous ślōka, last
quarter, ‘brahmabhūyāya kalpatē’; and therefore, whoever worships Bhagavān,

māṁ ca yō:'vyabhicārēṇa bhaktiyōgēna sēvatē, he will have the spiritual journey,

which journey will culminate in what: discovering Brahman as myself. Therefore,
worship God. That is the grammatical link of yasmāt and tasmāt. With this
interpretation number one is over. Now we will enter the interpretation two.
Page 364 bhāṣyam
र्र्ा च ईश्वरिक्त्र्ा भक्तानुग्रहाददप्रर्ोजनार् ब्रह्म प्रनतष्ठते प्रवतयते, सा िशक्तः ब्रह्मैव अहम्, िशक्तिशक्तमतोः
अनन्र्त्वात्इत्र्भभप्रार्ः ।
yayā ca īśvaraśaktyā bhaktānugrahādiprayōjanāya brahma pratiṣṭhatē pravartatē,

sā śaktiḥ brahmaiva aham, śaktiśaktimatōḥ ananyatvāt–ityabhiprāyaḥ |
In the second-interpretation Brahman means the same as the first nirguṇam-

Brahman and the meaning of the word ahaṁ is Īśvaraḥ; it means I, he is talking as
Lord Kr̥ ṣṇa; not as pratyagātma; so the meaning of the word ahaṁ is Īśvaraḥ;
saguṇa-Īśvara; and the word pratiṣṭhā means empirical-expression (I will explain it
later) note the translation of pratiṣṭhā as empirical-expression to bless the world;
empirical-expression to bless the world and bhaktās. And what is the message
Nirguṇam-Brahman cannot directly bless the world or the jīvā; Paritrāṇāya
sādhūnaṁ vināśāyata duṣkṛtām dharma saṁstāpanārtaya; Nirguṇam Brahman
cannot do Paritrāṇāya sādhūnaṁ. Nirguṇam Brahman cannot du vināśāyata
duṣkṛtām; and Nirguṇam-Brahman cannot do dharma saṁstāpanam; pure
Brahman cannot do anything; directly; poor Brahman; if Nirguṇam-Brahman has
to do all these things, Brahman has to come down with māyā-śakti in the form of
coming down in vyavahārika level is Īśvara. Therefore, Īśvara is called pratiṣṭhā;
pratiṣṭhā means the empirical avatāra of the Nirguṇam- Brahman; and this avatāra
expression is for the purpose of blessing the world; doing whatever he wants to
do; so pratithistātē asmad iti pratiṣṭhā; Rāmarāya kavi says pratithistātē asmad iti

pratiṣṭhā is equal to pravr̥ tti sādhan ī bhūtaḥ iti arthaḥ (these are all for sanskrit
students}. Therefore, Īśvara is the medium through which Brahman can do what
he has to do.
And therefore, what is the second interpretation: I, the Īśvara, am the [empirical]
avatāra; avatāra means descending down; what is the descent; from
pāramārthika-Nirguṇam-Brahma to vyavahārika-Īśvara. In fact pratiṣṭhā you can
translate even as avatāra; there is no harm; I am the empirical-incarnation; I am
the empirical-expression of the non-empirical trans-empirical-Brahman; for what
purpose; to bless the world and the people. This is the second meaning in which I
is equal to Īśvara; pratiṣṭhā is equal to empirical-expression and Brahman is equal
to Nirguṇam-Brahma. This is interpretation two. Hope you are not getting
confused. If you are not confused, I will make it complete, by the time we go to the
third one. But the third will be comfortable; in fact in the mūlam also I have taken
that only. We have to just cross this. Now look at this.
Yayā ca īśvaraśaktyā avatāra rūpēṇa; through the Īśvara-śakti or Īśvara-avatāra

and when I say Īśvara avatāra, I don’t mean matsya kūrmādi avatāra; the very
Īśvara himself is avatāra of the Nirguṇam-Brahman; yayā Īśvara-śaktyā and
Śaṅkarācārya uses the word Īśvara śaktyā; this is for the Sānskrīt student because
the word pratiṣṭhā is strī liñgaḥ; Śaṅkarācārya uses the word Īśvara śakti; śakti is to
show the feminine-gender; by Īśvara version, śakti we can translate it as version;

through the Īśvara version of Nirguṇam-Brahman through the saguṇa-version of
Nirguṇam Brahman, bhakta-ānugrahādi-prayōjanāya for the sake of blessing the
bhaktās and the universe. Blessing the universe means dharma saṁsthāpanam
prayōjanaya brahma pratiṣṭhatē; Nirguṇam-Brahman functions in the name of
saguṇa-version; pratiṣṭhatē is bhāṣyam; Rāmarāya kavi prefers pratitiṣṭatē; that is
better version; pratiṣṭhatē is equal to pratitiṣṭatē is equal to pravartatē; pravartatē
means function. And why, because Nirguṇam-Brahma cannot do any function;
therefore, comes down as Īśvara and start all the functions: pañca-kṛtya-parāyanā;

in Lalita sahasranāmam; sṛṣti; stithi; laya; anugraha; tirōdhānam; all functions as

Īśvara; therefore it is called pratiṣṭā; sā śaktiḥ you have to read by adding pratiṣṭā
bhavati; that śakti empirical-expression is called pratiṣṭhā.
And then Śaṅkarācārya adds an additional note; really not required but he adds an
additional-note; really not required; but he adds a note. Suppose He says ‘I am the
empirical-expression of Brahman’; Lord Kr̥ ṣṇa thinks that He will be taken as
inferior; (you know it becomes like that when you say I am only an empirical-
expression of that great absolute Nirguṇam Brahman) and therefore, to avoid the
confusion He says the empirical-expression Īśvara is not totally different from
Nirguṇam-Brahma. Because pāramārthikaṁ and vyavaharikam are not totally
separate; pāramārthikaṁ alone is the expression as vyavahārikam. Therefore,
Śaṅkarācārya says you have to add a word sā pratiṣṭhā ahaṁ brahmaiva; that I,
who is Īśvara in the empirical-plane, Brahma ēva; I am non-different from the
Nirguṇam Brahman. Therefore, don’t tell me that you are only Īśvara and not
Brahman; and therefore do not look down upon Me as mere Īśvara; and not
Nirguṇam-Brahma; they are not different to saṁbandaḥ is adhyāsa-ādhiṣṭāna
saṁbandaḥ only; not physically separate.
Śaṅkarācārya gives his logic: śakti; śakti-matōḥ ananyatvāt; because the power
that is Īśvara and the powerful that is Nirguṇam-Brahma; so śakti refers to Īśvara;
śaktimat means Nirguṇam-Brahma; tayoh ananyatvat; Īśvara and Brahman are
non-totally different; just as the maker and his dreamer-version are not different
because after waking up, what do I say: I do not say somebody had a dream; but
after waking up I say I only dreamt.
With this second interpretation is over. What is the second-one; I, the Īśvara, am
empirical-avatāra of Nirguṇam-Brahma taken for the sake of blessing the world.
This is the interpretation number-2. Now we will go to the interpretation-3.
अिवा, ब्रह्मिब्दवाचर्त्वात् सनवकपपकं ब्रह्म । तस्र् ब्रह्मणो ननर्वंकपपकः अहमेव नान्र्ः प्रनतष्ठा आश्रर्ः ।

athavā, brahmaśabdavācyatvāt savikalpakaṁ brahma | tasya brahmaṇō

nirvikalpakaḥ ahamēva nānyaḥ pratiṣṭhā āśrayaḥ |
Now comes the third-interpretation. And I prefer this interpretation. And I consider
this is relatively easier to understand; not the others are inferior; and that I have
given this in the mūlam class also. In the ślōka the word brāhmaṇaḥ is there. In
śāstra, the word brahma is used in two-meanings; saguṇam-Brahma is vāccyārtha
and Nirguṇam-Brahma is lakṣyārtha; for one word Brahman. Brahman has got
two-meanings. saguṇam-Brahman or Īśvara is vāccyārtha and Nirguṇam Brahman
or lakṣyārtha; and since both meaning can be taken; Śaṅkarācārya says we will
take brāhmaṇaḥ as saguṇa-brāhmaṇaḥ īśvarasya. So in the first two-
interpretations brāhmaṇaḥ is Nirguṇam-brāhmaṇaḥ; in the third-interpretation
brāhmaṇaḥ has become what; īśvarasya saguṇam-Brahman. Your intellect must
be very agile. That is bhāṣyaṁ is like that. Alert-Agile-intellect is required as
Śaṅkarācārya does all this mischief. Brāhmaṇaḥ means īśvarasya; and pratiṣṭā
means āśrayaḥ; support or adhiṣṭhānaṁ; brāhmaṇaḥ means īśvarasya, pratiṣṭhā
means adhiṣṭhānaṁ; and the word ahaṁ means Nirguṇam-Brahma. Lord Kr̥ ṣṇa
uses the word ahaṁ as Nirguṇam-Brahman. What is the third interpretation? I, the
Nirguṇam-Brahman, as pratiṣṭhā, the adhiṣṭhānaṁ of Brahman, the saguṇam-
brahma Īśvara. I, the nirguṇam-Brahma, as the pratiṣṭhā, the adhiṣṭānam of
brahmanaḥ, the saguṇam-Brahma, the Īśvaraḥ; I, the turīyam has the
adhiṣṭhānaṁ tridiya-pādaḥ. If you remember Māndūkya, Chaturtha pāda I, am the
adhiṣṭhānaṁ, of tridiya-pāda saguṇam-brahma Īśvara. And why Nirguṇam-
Brahma, saguṇam-Brahma requires adhiṣṭhānaṁ; because saguṇam-brahma
Īśvara is vyavahārika sathyam or pāramārthika satyam. In advaita vēdānta (not in
viśiṣtādvaitam, dvaita-vedanta), Īśvara is vyāvahārika-sathyam; therefore, Īśvara
requires an adhiṣṭhānaṁ; that adhiṣṭhānaṁ is pāramārthika sathyam Brahma; and
Lord Kr̥ ṣṇa says here I am that turīya-pāda, the pāramārthika sathyam; who am
supporting the Īśvara. This is the third interpretation. Look at this.

Athavā, to interpret in another form, brahma-śabda-vācyatvāt, since the word

Brahman is used in vāccyārtha; primary-meaning, savikalpakaṁ brahma bhavati;
the word Brahman in the ślōka is savikalpakam; (sanskrit students, change the
order) Brahma savikalpakam bhavati. The word Brahma in the ślōka refers to
savikalpakam which means Īśvara only. In the first two-interpretations it was
nirguṇam and third-interpretation brāhmaṇaḥ means Īśvarasya; and after
Brahma, full stop. Tasya brahmaṇaḥ for that Īśvara, the saguṇa-version; ahaṁ
nirvikalpakaḥ; I-the-nirguṇam Brahma, the turīya-pādam,
नान्तःप्रज्ञं न बनहरप्रज्ञं नोभर्तःप्रज्ञं


ahaṁ what; {na ānyaḥ}; I the turīyam and turīyam only nothing else; am pratiṣṭhā
is equal to āśrayaḥ; I am pratiṣṭhā.
And once you take Brahman as saguṇam Brahma or Īśvara the other five features
also must be taken as the saguṇa-attributes of saguṇa-Īśvara. Therefore, he
repeats those five features now; again connect it with what saguṇam-Brahma;
previously he interpreted them as what; Nirguṇam-Brahma features now as
saguṇam Brahman. We will read that.
ककंनवशिष्टस्र्? अमृतस्र्अमरणधमयकस्र् अव्यर्स्र् व्यर्रनहतस्र् । नकचच, िाश्वतस्र् च ननत्र्स्र् धमयस्र् ज्ञानननष्ठालक्षणस्र्

सुखस्र् तज्जननतस्र् ऐकान्न्तकस्र्एकान्तननर्तस्र् च, ‘प्रनतष्ठा अहम्’ इनत वतयते ॥ २७ ॥

kiṁviśiṣṭasya? amr̥tasya amara ṇadharmakasya avyayasya vyayarahitasya | kiñca,

śāśvatasya ca nityasya dharmasya jñānaniṣṭhālakṣaṇasya sukhasya tajjanitasya
aikāntikasya ēkāntaniyatasya ca, ‘pratiṣṭhā aham’ iti vartatē || 27 ||
Kiṁviśiṣṭasya? What kind of saguṇam Brahman; in the previous interpretation

what kind of Nirguṇam Brahma; now we ask the question what type of saguṇam-
Brahma; amaraṇa-dharmakasya who is eternal; because Īśvara is eternal. Even
during pralaya everything goes Īśvara continues or not; Īśvara continues without
dying because he has to create the next universe; amaraṇa-dharmakasya who is
eternal; avyayasya is equal to vyaya-rahitasya, the one who has inexhaustible
resource; Bhagavān’s resources never get depleted; of un-depleted resources and
powers; and kiñca, śāśvatasya ca nityasya dharmasya; here śāśvata dharma means
nitya dharma; is equal to jñāna-niṣṭa-lakṣaṇasya; here dharma means jñāna-niṣṭa-
lakṣanam; that is spiritual-sādhanam; for all the spiritual-sādhanas, including
jñāna-niṣṭa. Dharma means jñāna-yōga-sādhana; and sukhasya tat janitasya, the
sukhaṁ which is born out of the jñāna-niṣṭa; tat janitam means jñāna-yōga-
janitam. And what type of sukhaṁ; aikāntikasya aikānta-niyatasya; here
aikāntakasya means which is definite; definite in what sense; jñāna-yōga will
definitely give that aikāntika sukhaṁ; mōkṣa-ānandaḥ; the definite ānanda which
is the result of jñāna-yōga-dharma; for all of them ahaṁ ‘pratiṣṭhā; I am the
ultimate basis or support or source. Not only I am of eternal resources and I am
the resource for vēdānta jñāna-yōga also; through vēdas I alone talk about the
jñāna-yōga-dharma and I alone give the definite result also; thus I am eternal and
the source of all these things. Some slight modification we will have to make and
certain fine changes we have to make when you are taking them as the description
of saguṇa-Īśvara. We have to do some mananam to understand as to what are the
changes and why do we make those changes. With this third interpretation is over.
Now let me consolidate all the three interpretations. No.1; I, the inner-self, am the
final resting place of Nirguṇam-Brahma; I, the inner-self, am the final resting place
of Nirguṇam-Brahma; this is the message one. Second message is: I, the Lord,, am

the empirical-manifestation (you can use that word, instead of expression, you can
use empirical-manifestation) of Nirguṇam-Brahma, for the same of blessing the
world. I, the Īśvara, the Lord, am the empirical-manifestation of Nirguṇam-
Brahma. This is message two. And the third interpretation is: I, the nirguṇam-
Brahma, am the adhiṣṭhānaṁ, the support for the saguṇa-Īśvara.
These are the three interpretations; I, the inner-self, am the final destination of
Nirguṇam-Brahma; I, the Lord, am the empirical-manifestation of Nirguṇam-
Brahma; I, the Nirguṇam-Brahma, am the support of saguṇa-Īśvara. These are the
three interpretations. The third one I think is easier and easier to remember also.
This is the explanation of brahma-bhūyāya kalpatē of the previous ślōka.
Therefore, may you do bhakti-yōga; and attain brahma bhāvaḥ. With this the
fourteenth chapter is over. I have to give the anvaya of all the three verses.
The anvaya is: āham hi amr̥ tasya -āvyayasya ca śāśvatasya ca dharmasya

aikāntikasya ca sukhasya ca brahmaṇāḥ (all sāmanadhikaranya śaṣti prathiṣṭā
[asmi].

चतुदयिोऽध्र्ार्ः ॥

śrīmacchaṅkarabhagavataḥ kr̥ tau śrīmadbhagavadgītābhāṣyē caturdaśō:'dhyāyaḥ
||


454 Chapter-15, Verse-1
Chapter 15 - Puruṣōttama yōgaḥ - Topic of the Whole Person.
Page 365 Chapter 15 Introduction
In the last class we completed on the fourteenth chapter of Gīta and now we are
entering into fifteenth chapter named Puruṣōttama yōgaḥ. And the commentators
give a connection to the fourteenth and the fifteenth . In the fourteenth chapter
Lord Kr̥ ṣṇa analysed the three guṇās and three products and pointed out that
even the body-mind-complex is a product of the three guṇās only. And as long as
one is identified with these three guṇās as well as their products, saṁsāra caused
by sattva-guṇa, rajō-guna and tamō-guṇa cannot be avoided. Therefore, the only
way to attain mōkṣa is transcending these three guṇās. And that was mentioned in
one ślōka, in the fourteenth chapter 19th ślōka, which is the most important one.


One has to understand that the guṇās and their products alone are karta and
bhōktā. And there is a tattvam which transcends these three guṇās: guṇēbhyaśca
param vētti; that which is beyond the three guṇās whoever knows that the param
tattvam is myself; thus the one who knows becomes free . There the Lord Kr̥ ṣṇa
only says: the one who knows that principle which is beyond the three guṇās; but
Lord Kr̥ ṣṇa does not say what is that principle which is beyond the three guṇās.
But Kr̥ ṣṇā does not say what is that principle which is beyond the three-guṇās. He
only makes a general statement whoever knows the tattvam beyond the three
guṇās but he does not say that tattvam is Ātma, he does not use the word,

Brahman he does not use the word; sākṣi he does not use the word. Therefore,
what is that tattvam the question comes; and that param mentioned in the 19th
ślōka of the fourteenth-chapter, second line, the word param occurs; Param means
the beyond the transcending-principle. That transcending-principle is explained in
the 15th chapter. And what is that; uttama-puruṣaḥ or puruṣōttamaḥ. Thus 15th
chapter is a commentary on the word param occurring in the 19th verse of the
fourteenth-chapter (do not write 14th verse of the 19th Chapter - there is no such
chapter!) And Śaṅkarācārya gives an introduction, which we will enter into now.
Fifteenth Chapter - Introduction
र्स्मात् मदधीनं कर्मंणां कमयफलं ज्ञानननां च ज्ञानफलम्, अतः भशक्तर्ोगेन मां र्े सेवंते ते मम प्रसादात् ज्ञानप्रान्प्तिमेण गु
णातीताः मोक्षं गचछन्न्त ।नकमु वक्तव्यम् आत्मनः तत्त्वमेव सम्र्क् नवजानन्तः इनत अतः भगवान् अजुयनेन अपृष्टोऽनप आत्म
नः तत्त्वं नववक्षुः उवाच ‘ऊध्वयमूलम्’ इत्र्ाददना ।
yasmāt madadhīnaṁ karmiṇāṁ karmaphalaṁ jñānināṁ ca jñānaphalam, ataḥ

bhaktiyōgēna māṁ yē sēvaṁtē tē mama prasādāt jñānaprāptikramēṇa guṇātītāḥ
mōkṣaṁ gacchanti | kimu vaktavyam ātmanaḥ tattvamēva samyak vijānantaḥ iti
ataḥ bhagavān arjunēna apr̥ṣṭō:'pi ātmanaḥ tattvaṁ vivakṣuḥ uvāca ‘ūrdhvamūlam’
ityādinā |
Śaṅkarācārya in his introduction summarizes the concluding topic of the

fourteenth chapter. There at the end of the fourteenth chapter Arjuna has asked
three questions; what are the indications of guṇātīta and what is the conduct of
guṇātīta; and how to become guṇātītaḥ.
And while answering the third question , Lord Kr̥ ṣṇa said whoever worships Me
with bhakti-yōga; mām ca yaḥ avyabhicārēṇa bhakti-yōgēna sēvatē saḥ guṇā.
Therefore, whoever practices bhakti-yōga and bhakti-yōga must be understood as
jijñāsu bhakti-yōgaḥ. Ārtha-bhakta and arthārthī-bhakta will not become
guṇātītaḥ, jijñāsu-bhakta alone will become guṇātītaḥ it was said. And why a
jijñāsu-bhakta will become guṇātīta, Śaṅkarācārya tells the reason is Bhagavān
alone gives the phalaṁ for ārtha-bhakta, arthārthī-bhakta and jijñāsu-bhakta; for

all of them Bhagavān is the phala-dāda. Therefore, the worshipper of Bhagavān

will get whatever they deserve. That was said in the next ślōka, brāhmaṇaḥ
pratiṣṭhā ahaṁ. If you remember, three meanings of the word pratiṣṭhā we gave,
and one of the meaning is that the absolute Brahman alone becomes empirical-
Īśvara at vyavahāra-level. Absolute Nirguṇam-Brahman alone becomes saguṇa-
Īśvara. Nirguṇam-Brahman cannot become karma-phala-dāda; therefore, I as
saguṇa-Īśvara become the karma-phala-dāda as well as jñāna-phala-dāda.
Therefore, jijñāsu-bhakta by worshipping Me who is karma phala-dāda and jñāna-
phala-dāda, he will get what he deserves. This is the summary of the last two
slōkās. That he presents here.
Yasmāt karmiṇāṁ karmaphalaṁ madadhīnaṁ; madadhīnaṁ means Īśvara-

adhīnaṁ; brāhmaṇaḥ-pratiṣṭhā adhīnaṁ; he is under My control; what; karmiṇāṁ
karmaphalaṁ, the result of karma for the ritualists; jñānināṁ-jñāna-phalam ca, for
jñānis who gives the jñāna-phalaṁ; I alone give jñāna-karma-phalaṁ; jñāna-
phalam consisting of jīvan-mukti also I give; how do I give jīvan mukti; by removing
sañcita-karmās and removing āgāmi-karma; Bhagavān gives the jīvan-mukti by
retaining which karma?; are you listening or still in vacation; by retaining
prārabdha-karma. Thus Bhagavān has to remove the appropriate-karma and
retain the appropriate-karma and give jīvan-mukti and at the time of maraṇa-kālē,
Bhagavān removes the prārabdha-karma also; exhausted and gives what; vidēha-
mukti. Thus jñāna phalaṁ of jīvan-mukti and vidēha-mukti also who gives; Īśvara
gives. Therefore, jñāninām jñāna-phalaṁ api, we have to supply madadhīnaṁ; that
is also under My jurisdiction only. If you want to use a legal term ‘under my
jurisdiction alone, both happens”. And therefore, ataḥ (Sānskrīt students because
yasmāṭ is there; therefore ataḥ means tasmāt therefore; bhakti-yōgēna māṁ yē
sēvaṁtē tē, whoever worships me as jijñāsu-bhakta; here bhakti-yōgēna yē should
be translated as jijñāsu-bhakta; jijñāsu are you able to understand; means the one
who is desirous of jñānam; so jijñāsu-bhaktaḥ yē sēvaṁtē tē mama prasādāt
guṇātītāḥ bhavanti; all the jijñāsu-bhaktāḥ will become guṇātītāḥ, transcend all the

three guṇās and mōkṣam gaccanti, they will attain mōkṣa. This is the 19th slōka of
the 14th Chapter. So nānyaṁ guṇēbhyaḥ kartāraṁ yadā draṣṭānupaśyati
guṇēbhyaśca paraṁ vētti madbhāvaṁ sō:'dhigacchati followed by 20th ślōka
which reads guṇānētānatītya trīndēhī dēhasamudbhavān janmamr̥ tyujarā
duḥkhairvimuktō:'mr̥ tamaśnutē (19 and 20) is summarised in this particular
portion. So guṇātītaḥ mōkṣam gaccanti but Śaṅkarācārya adds an ingenious-
expression; these are all the secrets of bhāṣyaṁ. He uses a word jñāna-prāpti-
kramēṇa; jijñāsu-bhaktās will not attain mōkṣa directly; because jijñāsu-bhaktās
does pūjā asking for mōkṣa; and that pūjā will not directly give him mōkṣa, then
how, there is an intermediary state; jijñāsu-bhakta should become the fourth
stage; what is the word; jñāni-bhaktāḥ; which chapter; 7th chapter: catur vidha
bhajante mām jana sukrtino ’rjuna, ārtō jijñāsurarthārthī jñāni ca
bharatarsabha. Therefore, Śaṅkarācārya reminds, jijñāsu-bhakta cannot directly
become liberated; he has to become a jñāni-bhakta; therefore, he says jñāna-
prāpti-kramēṇa; what we should add; jñāni-bhakta-rūpēṇa. And how will the
jijñāsu-bhakta become jñāni; he keeps on doing pūjā; pañca mahā yajñā, pañca
mahā yajñā, pañca mahā yajñā and attains, becomes jñāni-bhakta; no; he becomes
jñāni-bhakta only by going through a spiritual-education-program; consistent and
systematic study of vēdāntic-scripture for a length of time under the guidance of a
competent-ācārya; śravaṇa manana nidhidhyāsanam dvāra alone he gain jñānam
and there is no escape from scriptural study. Therefore jñāna-prāpti-kramēṇa
guṇātītāḥ santaḥ; by becoming guṇātītāḥ, visarga is dropped because of sandhi-
rule, mōkṣaṁ gacchanti.
Then Śaṅkarācārya uses the kaimutika nyāya; if jijñāsu-bhaktās themselves will

attain mōkṣa, then what to talk of fill up the blank; jñāni-bhaktās; if jijñāsu-bhaktās
themselves will attain mōkṣa by becoming a jñāni, then what to talk of jñāni-
bhaktā; he will certainly attain mōkṣa. Therefore, he says kiṁu vaktavyam, then
what to talk of ātmanaḥ tattvamēva samyak vijānantaḥ, to talk of those people
who have gone to the fourth-stage of jñāni-bhaktaḥ; ātmanaḥ tattvam ēva those

who know the tattvam of, Ātma the self; and he uses the word ātmanaḥ without
qualifying it as jīvātmanaḥ or Paramātmanaḥ; why he has not added the adjective;
all are secrets; the adjectives, jīvātma and Paramātma; the two adjective exist only
until jijñāsu-bhakti; only until jijñāsu-bhakti, Ātma has got the two-fold adjective of
jīvātma and Paramātma; once a jijñāsu-bhakta becomes a jñāni-bhakta, mahā-
vākyam has already worked for him; and what is the job of mahā-vākyam; the two
adjectives: jīva-Ātma and parama-Ātma; these two adjectives are eliminated by Tat
Tvam asi. Therefore, after jñānam there is only ēkātma. Therefore, if a student asks
jīvātma or Paramātma?, what will the teacher do specially put a ring on his hand
and give a kuttu; no jīva and parama viśēṣaṇa-dvayam. Therefore, Ātmanaḥ
tattvam; ēka-Ātmanaḥ tattvam; there is no more triangular-format with jīva and
Īśvara; there is only binary-format; Ātma and anātma; sathya-Ātma and mithya
anātma; only two are there; and who am I? answer properly - I am sathya-Ātma; iti
samyak vijānanta; it is not a vague-knowledge; ‘may-be’, ‘perhaps’ no such thing;
clearly I know; those people, kiṁu vaktavyam should we say they will attain
liberation; if the jijñāsu-bhaktās will attain liberation and jñāni-bhaktās will
certainly enjoy both jīvan-mukti and vidēha-mukti; samśayaḥ nāsti. Iti ataḥ;
therefore, ātmanaḥ iti ataḥ Bhagavān; therefore, Bhagavān arjunēna apr̥ ṣṭam api
even though Arjuna did not ask a question; that means what 15th chapter is a
voluntary offering of Bhagavān, whereas in the thirteenth chapter Arjuna asked
the question therefore, answered but here no question, but voluntary offer ;
apr̥ ṣṭam api, even though Arjuna did not ask; ātmanaḥ tattvaṁ vivakṣuḥ with an
intention to teach the Ātma-tattvam which is guṇēbhyaḥ paraṁ; that way we have
to connect, ātma-tattvam which is guṇēbhyaḥ paraṁ vivakṣuḥ.
Why did, Arjuna not ask the question? You can give a credit to Arjuna; Arjuna does
not ask because Arjuna remembers the guṇēbhyaḥ paraṁ tattvan taught in the
thirteenth-chapter ślōka
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata |

kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama || 13-2||

Arjuna has understood this and therefore , he did not ask ; but Lord Kr̥ ṣṇa because
of compassion, Arjuna may be remembering the thirteenth or may not remember
therefore, sheerly out of compassion , Lord Kr̥ ṣṇa teaches the same thirteenth
chapter-essence, in the 15th chapter. Only the word is different; that is: kṣētrajñaḥ
is in the thirteenth chapter and puruṣōttamaḥ in the 15th chapter. Uvāca
Bhagavān starts the teaching: ‘ūrdhvamūlam’ ityādi pañcadaśō:'dhyayam; āha;
uvāca. What is ūrdhvamūlam’; that is the beginning of the 15th chapter. You will
wonder suddenly what is this ūrdhvam; That is the beginning of the chapter.
तत्र तावत् वृक्षरूपककपपनर्ा वैराग्ज्र्हेतोः संसारस्वरूपं वणयर्नत नवरक्तस्र् नह संसारात् भगवित्त्वज्ञाने

अचधकारः, न अन्र्स्र्ेनत ॥
tatra tāvat vr̥kṣarūpakakalpanayā vairāgyahētōḥ saṁsārasvarūpaṁ varṇayati

viraktasya hi saṁsārāt bhagavattattvajñānē adhikāraḥ, na anyasyēti ||
If one has to understand the nature of Ātma, he has to pay a lot of attention to
Ātma-enquiry; because Ātma happens to be extremely-subtle; and if that much
attention and focus has to be given, the mind should not be obsessed with
anātma. If I have to pay attention to Ātma, the mind should not be obsessed with
anātma. Anātmā-obsession otherwise called anātma-rāgaḥ is pratibandaḥ for
Ātma-vicāraḥ. Anātma-rāgaḥ is an obstacle for Ātma-vicāraḥ. And what is anātma?
And what is anātma? Everything other than Me , whatever I experience , the entire
dr̥ śya-prapañca is anātma . And even though the entire dr̥ śya -prapañca does not
cause obsession, there are five segments of anātma which cause obsession. Pañca
anātmas: What is the pañca-anātmā. If vacations come, worry comes to me,
whether you are remembering this or forgetting! that’s why introduce some
terms now and then, even though you have got very good memory; I just want to
remind; what is that; five-anātmās are possession-obsession, profession-
obsession, and the third one, very very big, family-obsession (extended family-
obsession),and then body-mind-complex-obsession and ahaṁkāra-obsession. The
five-fold obsessions will make the mind is preoccupied; once the mind is
preoccupied, even that person sits in the class because some pūrva janma puṇyam

one may get an opportunity to study; but absorption cannot take place because
the mind is preoccupied with current worries. And therefore, vairāgyam is a very
very important qualification. And vairāgyam comes only by dōṣaḥ -darśanaṁ. So
anātma-dōṣaḥ -darśanaṁ ēva vairāgya-hētuḥ. And what is anātma-dōṣaḥ -
darśanaṁ; that anātma will continuously give one problem or the other, because
of endless-karma. Anātmā will endlessly give problems because of endless-karma;
karma does not have beginning and karma does not have the end; na
rūpamasyēha tathōpalabhyatē nāntō na cādirna ca sampratiṣṭhā |.....(15.3); a
person should understand anātma is anādi and anantaḥ; karma is anādi and
anantaḥ; saṁsāra is anādi and anantaḥ; therefore, I have to turn away from
anātma and turn towards Ātma. asaṅgaśastrēṇa dr̥ ḍhēna chittvā (15.3); turning
away from anātma is called vairāgyam; otherwise called asaṅgata.
First three slōkās are vairāgya-prāptyartham saṁsāra-dōṣaḥ-varṇanam. The first

three verses are vairāgya-prāptyartham saṁsāra-dōṣaḥ-varṇanam; otherwise
called saṁsāra-varṇanam. However much you solve the problem, by medicines, by
astrology, by nādis; and by visiting various temples, and elumpiccha vilakku; so
may endlessly do, problem will not be solved even if solved they will be replaced by
another problem; like allopathic side-effects. Side effects are often worse than the
disease itself and you would wonder whether you will put up with disease or
treatment. So triangular-format will not end saṁsāra; binary-format alone is the
solution. Therefore, triangular-format dōṣaḥ -darśanaṁ. And this is done with the
help of an imagery; in Sānskrīt it is called rūpakam; it means an imagery, like
ratha-rūpakam in Kaṭhōpaniṣat; pakṣi-rūpakam in Muṇḍakōpaniṣat; Danur-vidyā-
rūpakam in Muṇḍakōpaniṣat; this aśvatta-vṛkṣa-rūpakam; the entire saṁsāra is
compared to a huge tree called aśvatta -vr̥ kṣaḥ. And this vr̥ k ṣa-kalpana or imagery
is not Lord Kr̥ ṣṇa’s own imagery ; Lord Kr̥ ṣṇa borrows this from Kaṭhōpaniṣat. We
have seen many mantras of Kaṭhōpaniṣat in Bhagavad Gīta: na jāyatē mṛyatē vā ;
hantā cēnmanyatē hantum̐ hataścēnmanyatē hatam | ubhau tau na vijānītō
nāyam̐ hanti na hanyatē || I.2. 19|| Many are taken from many upaniṣats and

from Kaṭhōpaniṣat many are taken. In Kaṭhōpaniṣat there is a mantra

ūrdhvamūlō:'vākśākha ēṣō:'śvatthaḥ sanātanaḥ,............ | II.3.1|. So that is given by
Śaṅkarācārya. Tatra, tatra means pañcadaśa adhyāyē , tāvat means prathamam ,
initially, vr̥ kṣa-rūpaka-kalpanayā, with the help of the imagery of a tree, because
tree and the world have got several similarities; saṁsāra-svarūpaṁ varṇayati; the
nature of saṁsāra is described and especially what nature; its dōṣas; its problems;
and what is the purpose of describing the saṁsāra; vairāgya hētō; for the sake of
generating vairāgyam; vairāgya-utpādanārtham; vairāgya-nimittam iti arthaḥ;
varṇayati; and why do we need vairāgyam; if vairāgyam is not there; what will be
there; rāga will be there; what is opposite of vairāgyam is rāga; rāga means what;
attachment; attachment means worry and worry means what; preoccupation.
preoccupation means not listening. Therefore, you just don’t listen; therefore,
viraktasya hi; only when a person is a mental-sanyāsī; that is why Śaṅkarācārya
repeatedly emphasizes sanyāsa to enjoy an un-preoccupied-mind; sanyāsa alone
will give an un-preoccupied-mind Śaṅkarācārya says; but I am interpret it as
mental-sanyāsa. Śaṅkarācārya emphasizes āśrama-sanyāsa; we are emphasizing
āntara-sanyāsa; which is a compromised version of āśrama-saṁnyāsa. Therefore,
viraktasya sannyāsasya hi āntara-sanyasinaḥ and if you ask what is internal-
sanyāsa; I have given one hour talk during one Guru Pūrṇimā day; and thereafter I
said; even though I have given then, you have to regularly listen to that talk; then
only you can retain āntara=sanyāsa. Therefore, I am not going to explain that care
of my talk on the subject; viraktasya hi, detached from what; very careful, not from
vēdānta; saṁsārāt viraktasya, for a person who is tired of problems, bhagavad
tattva-jñānē, in enquiring into the bhāgavat tattvam; bhāgavat tattvam means the
fourth-pāda, the turīya-tattvam; puruṣōttama-tattvam; adhikāraḥ asti, sanyāsī
alone a primary-candidate for vēdānta. adhikāraḥ na anyasya; others do not have
an adhikāraḥ; even if they listen; listening will not be efficacious. śravaṇāyāpi
bahubhiryō na labhyaḥ śr̥ ṇvantō:'pi bahavō yaṁ na vidyuḥ | Kathōpaniṣat........ ||
I.2.7||; they will complain, Svāmiji everything is wonderful; in āstika samājam; this
will be the complaint; everything is wonderful; in āstika samājam but chappal is on

vēdānta is gone; why? There are obsessions; any way I do not want to dwell on
that.
Verse 15.01
ऊध्वयमूलमधःिाखमश्वत्िं प्राहुरव्यर्म् ।
छन्दांशस र्स्र् पणायनन र्स्तं वेद स वेदनवत् ॥ गीता १५.१ ॥
ūrdhvamūlamadhaḥśākhamaśvatthaṁ prāhuravyayam |
chandāṁsi yasya parṇāni yastaṁ vēda sa vēdavit || Gītā 15.1 ||
The entire-universe is compared to a tree here and the tree is named aśvattaḥ;
why aśvatta tree is chosen; for that two purposes; one Śaṅkarācārya himself will
explain in the bhāṣyaṁ; but another general reason is aśvatta-tree is a very vast
tree; you can take a banyan tree also; instead of banyan tree is vata-vṛkṣaḥ; here
aśvatta is taken; aśvatta is a fig-tree or a peepal-tree; just as the aśvatta-vr̥ kṣa is a
huge one; similarly saṁsāra, the visible universe is also huge one. And once the
universe is compared to a tree, the question will come what is the root of the
saṁsāra-tree. Because for the visible-tree, there is an invisible root underneath;
and similarly for the visible-universe, experienceable-universe, there must be a
root, but that root is what ūrdhvam; ūrdhvam very carefully note. If you remember
my mūlam class, I said ūrdhvam does not have its literal meaning; literal meaning
is physically above; but here ūrdhvam does not mean that; ūrdhvam means
superior or invisible; ūrdhvam means indriya-agōcaram; so ūrdhva-mūlam means
indriya-agōcara-kāraṇam; and what is that indriya-agōcara-kāraṇam. Śaṅkarācārya
comments: it is Brahman. If you can go through your mūlam notes or mūlam-
class; these bhāṣyam portions will be easier if you remember that. We will read the
bhāṣyaṁ.

ऊध्वयमूलं कालतः सूक्ष्मत्वात् कारणत्वात् ननत्र्त्वात् महत्त्वाचच ऊध्वयम्; उचर्ते ब्रह्म अव्यक्तं मार्ािशक्तमत्, तत् मूलं अस्र्ेनत
सोऽर्ं संसारवृक्षःऊध्वयमूलः ।
ūrdhvamūlaṁ kālataḥ sūkṣmatvāt kāraṇatvāt nityatvāt mahattvācca ūrdhvam;

ucyatē Brahma avyaktaṁ māyāśaktimat, tat mūlaṁ asyēti sō:'yaṁ saṁsāravr̥kṣaḥ
ūrdhvamūlaḥ |
Ūrdhvamūlaṁ is the first word. After that you have to put a dash. That is going to
be explained. First Śaṅkarācārya explains the word ūrdhvam and here he says
Brahma ūrdhvam ucyatē. The word ūrdhvam in this context means Brahman.
Don’t take the literal meaning and get confused. In this context, the word
ūrdhvam means Brahman; therefore the word ūrdhva-mūlam should be taken as
is brahma-mūlam; and Sānskrīt students should note that Brahma mūlam is
bahuvr̥ hi samāsa; brahma-mūlam yasya which should be understood as brahma-
kāryam jagat. Ok. What type of Brahman? He gives five descriptions of Brahman.
kālataḥ sūkṣmam; a Brahman which is subtler than even time and space; space
understood. Brahman which is subtler than even time and space. kālataḥ api
sūkṣmam; understanding time is very very difficult; we never see the time itself but
the time is there operating on all of us. How do you; We get older due to time
alone but we are not able to know what is time. Every western-philosophical
system as well as eastern-philosophical system has got its own definition of time;
modern-science has not defined what is time. Vēdānta has got a special definition;
Do you remember, Vicāra-sāgara. Last class only we saw. Definition of time in
vēdānta is the relationship between Brahman and māya. Brahma māya
saṁbandhah kālaḥ. That definition is as mysterious as time itself. This time itself is
subtle; space itself is subtle; and Brahman is subtler than even dēśa and kāla, that
is one description.
The second description is kāraṇam. Brahman which is the cause of even time and
space. Kālasya api kāraṇatvāt (kālasya, we have to supply).
And the third description of Brahman is nityatvāt; it is eternal unlike the world
which is non-eternal. So sūkṣmam, karaṇam, nityaṁ; and mahattvācca; mahat

means superior; it is great. Mahat can be taken in two meanings. In terms of size
also, it is infinite; and compared to Brahman what is the size of the universe;
Pādosya viśva bhūtāni tripādasya amṛtaṁ divi; the universe is much smaller
compared to Brahman. Therefore, it is size-wise also big; and also quality-wise also
it is superior. Sathyam jñānam anantam it is; whereas the world is asathyam,
ajñānam and anaanantaṁ. Therefore, mahattvācca. Because of these four features
of Brahman, Brahman is called ūrdhvam; superior or above. Brahman is called
transcendental because of these four reasons. That is why hētvartē pañcami,
because of these four reasons, Brahman is called transcendental; ūrdhvam ucyatē
brahma.
Then the question comes; once you say Brahman, is it saguṇam or nirguṇam? The
question comes. Therefore, Śaṅkarācārya says in this context we are talking about
kāraṇam-Brahma and once kāraṇam-Brahma comes it should be māya-sahitam
saguṇam only. Therefore, he says avyakta-māya śaktimat; remember māṇḍūkya
tridīya-pāda. avyakta-māya śaktimat; Mat means what; endowed with māyā-śakti;
and what type of māyā-śakti; avyaktaṁ, which is indriya-agōcaram, invisible to
sense-organs. It is the adjective to Brahman. And after avyakta-māya śaktimat full
stop. This is the description of ūrdhvam. Then he says tat mūlaṁ asya; such a
Brahman, in our language Īśvara, such an Īśvara is the cause of saṁsāra and that
saṁsāra is called ūrdhva-mūlam. Tat mūlam asya iti ayaṁ saṁsāra-vr̥ kṣaḥ
ūrdhvamūlaḥ. This tree of saṁsāra is called ūrdhva-mūla, because it has got.
Īśvara as its kāraṇam. That is why Īśvara also is invisible. In Viṣṇu Sahasranāma,
apramēyaḥ means indriya-agōcaraḥ. And then Śaṅkarācārya gives the śruti
support also. We will read.
श्रुतेश्च — ‘ऊध्वयमूलोऽवाक्िाख एिोऽश्वत्िः सनातनः’ (क. उ. २ । ३ । १) इनत । पुराणे च —

‘अव्यक्तमूलप्रभवस्तस्र्ैवानुग्रहोच्चरतः । बुद्धिस्कन्धमर्श्चैव इद्धन्िर्ान्तरकोटरः ॥
महाभूतनविाखश्च नविर्ैः पत्रवांस्तिा । धमायधमयसुपुरपश्च सुखुःखफलोदर्ः ॥
आजीव्यः सवयभूतानां ब्रह्मवृक्षः सनातनः । एतद्ब्रह्मवनं चैव ब्रह्माचरनत ननत्र्िः ॥
एतच्चछत्त्वा च भभत्त्वा च ज्ञानेन परमाशसना । ततश्चात्मरकतं प्राप्र् तस्मान्नावतयते पुनः ॥ ’इत्र्ादद ।

śrutēśca — ēṣō:'śvatthaḥ sanātanaḥ’ (ka. u. 2 | 3 | 1) iti | purāṇē ca —

‘avyaktamūlaprabhavastasyaivānugrahōcchritaḥ | buddhiskandhamayaścaiva indri
yāntarakōṭaraḥ ||
mahābhūtaviśākhaśca viṣayaiḥ patravāṁstathā | dharmādharmasupuṣpaśca sukha
duḥkhaphalōdayaḥ ||
ājīvyaḥ sarvabhūtānāṁ brahmavr̥kṣaḥ sanātanaḥ | ētadbrahmavanaṁ caiva brahm
ācarati nityaśaḥ ||
ētacchittvā ca bhittvā ca jñānēna paramāsinā | tataścātmaratiṁ prāpya tasmānnāv
artatē punaḥ || ’ityādi |
So in support of the saṁsāra-vr̥ kṣa kalpana he gives two supportive pramāṇams;

one is śruti-pramāṇam; ūrdhva-mūlaḥ avāk śākhaḥ [Kaṭhōpaniṣat [2.3.1 is better
reference.] I am not going to details, because we are supposed to have seen

Kaṭhōpaniṣat. In Kaṭhōpaniṣat mantra also Śaṅkarācārya writes a very elaborate
commentary and we have seen Katha bhāṣyaṁ also. So if you want to do
homework, you have much to do; Kaṭhōpaniṣat mūlam mantra you can go
through; bhāṣyaṁ that mantra you can go through; all these are available.
The he gives another smṛti pramāṇam also taken from purāṇa, purāṇe ca. And
peculiarly Śaṅkarācārya quotes these slōkās saying purāṇam and he does not
mention which purāṇam. All the other people have searched all purāṇams and
they are not able to trace these ślōkas and therefore and from purāṇam and
where it occurs we do not know. Therefore, it is an unknown quotation. But they
have found in Mahābhārataṁ asvamēdika parva, certain slōkās are there; but they
are not exactly these slōkās, but many of the words occurring here are occurring in
those Mahābhāratam slōkās but exact ślōka is not available in Mahābharatam also.
But the words like avyaktamūla prabhavaḥ is there in Mahābharatam. Ājīvyaḥ
sarvabhūtānāṁ is also found in Mahābhāratam. Certain words are there but we
are not able to trace these slōkās exactly in the puraṇās; but the slōkās are
wonderful. This is also an imagery what; an imagery of saṁsāra-vr̥ kṣa in a different
form. Now we will see the meaning of these slōkās.

‘Avyakta-ṁūla-prabhavaḥ this universe is born out of avyakta-mūlam and in this

context, avyaktaṁ refers to Īśvaraḥ; very careful; literally avyaktaṁ means māya
and māya is always associated with whom: Īśvaraḥ; therefore, contextually
avyaktaṁ must be taken as māya-sahitam-Brahma; and from this Īśvara-mūlam,
the root of Īśvara prabhāvaḥ is born; prabhāvah is utpattiḥ, born, this saṁsāra-
vr̥ kṣaḥ. Not only Īśvara has created this word; tasyaiva-anugraha-ucchritaḥ,
ucchritaḥ means it grows also ; it is not only sr̥ ṣṭi-kāraṇam but also sthiti and
vṛddhi-kāraṇam; ucchritaḥ means it also grows because of Isvaraḥ. So tasyaiva
means īśvarasya anugrahēna, the creation grows and survives . And then you have
to supply, into that alone this world resolves also . In short Īśvara is sr̥ ṣṭi-sthiti-laya-
kāraṇam. all these are known idea but presented in different words. And buddhi-
skandha-mayaścaiva and saṁsāra requires a main trunk; and from that main trunk
alone the branches have to come and from the branches alone leaves have to
come; then flowers have to come; from flowers fruits have to come, then in the
fruit, taste etc. For all of them what do we require; skandhaḥ; skandhaḥ means the
central trunk; and for this huge saṁsāra, what is the central trunk? In this purāṇa,
a fantastic imagery is given and that is not there even in the 15th chapter of Gīta; it
is presented in different version; here it is said that our own mind is the cause of
the entire universe, because in the mind alone there is avidyā. Because of the
avidyā alone, kāma; because of the kāma alone is karma; because of the karma
alone is puṇya-pāpam; because of the puṇya-pāpam alone family and because of
family alone, sukhaṁ and duḥkham, worry, because everything starts from the
mind alone. And therefore, buddhi-skandhaḥ. Mana ēva manuṣyāṇām kāraṇam
bandha mōkṣayōḥ; this is proved regularly also in our experience; what is that;
what is the experience? Once you go to sleep, the mind-resolves and there is no
world; there is no time; there is no space and there is no problem. Manā-sattvē
saṁsāra-sattvaṁ and manasaḥ-layē, saṁsāra-abhāvaḥ; and when mind is absent
samara is not there. Therefore buddhiḥ is the trunk, skandha-mayaścaiva
indriyāntara-kōṭaraḥ; and the trunk has got several holes in many trees. The trunk
has got several holes; in many trees huge trunks there will have several holes; and

not only holes are there; but they become residence for many birds and all; for this
trunk, what are the kōtarās; indriyāntaraṇi; the sense-organs which are the
apertures in the form of sense-organs; they are all the kōtarās; kōtarē means the
holes of the saṁsāra tree. Details in the next class.

455 Chapter 15, Verse 1
Page 365, Chapter 15, Verse 1; bhāṣyam, the slōkās at the bottom.
Verse 15.01 bhāṣyam
‘अव्यक्तमूलप्रभवस्तस्र्ैवानुग्रहोच्चरतः । बुद्धिस्कन्धमर्श्चैव इद्धन्िर्ान्तरकोटरः ॥

महाभूतनविाखश्च नविर्ैः पत्रवांस्तिा । धमायधमयसुपुरपश्च सुखुःखफलोदर्ः ॥
‘avyaktamūlaprabhavastasyaivānugrahōcchritaḥ | buddhiskandhamayaścaiva
indriyāntarakōṭaraḥ ||
mahābhūtaviśākhaśca viṣayaiḥ patravāṁstathā | dharmādharmasupuṣpaśca
sukhaduḥkhaphalōdayaḥ ||
Lord Kr̥ ṣṇa begins the 15th Chapter describing the entire-universe as a huge tree
for which, the root and support, the source is nothing but Brahman or Īśvaraḥ.
And this comparison of the universe to a huge tree is not unique to the Gīta;
Śaṅkarācārya wants to say it is widely done in all the scriptures. And the most well
known example is Kaṭhōpaniṣat itself in which similar words come ūrdhva-mūlaḥ,
avāk śakaḥ, etc. and this comparison is there in Mahābharatam also. And
Śaṅkarācārya quotes some verses from a purāṇam also. And as I said in the last
class, we are not able to trace these verses in any purāṇās; but perhaps it must
have been lost in time.
And here also the same comparison is there with a few variations between
Bhagavad Gīta and this purāṇa ślōkas; four verses Śaṅkarācārya quotes; we are
seeing the meaning of those verses. The first verse which we were seeing in the
last class ‘avyakta-ṁūla-prabhāvaḥ; avyaktaṁ means Īśvara is the root from which
the universal tree has come; tasyaiva-anugraha-ūcchritaḥ, not only the origination
is because of Lord Īśvara; its later growth also is also because of Īśvara only. And
buddhi-skandha-mayaḥ; the mind of the living beings is like a trunk because from
the trunk alone various branches of the tree proceed. Similarly mind alone is

responsible for the different types of things and beings. As I have said very often
Īśvara is only the sāmānya-kāraṇam, the general-cause of the universe, if there is
disparity in the universe, disparities are caused by, we have to very carefully note,
Īśvaraḥ is not responsible for the differences; jīva alone is responsible; if one jīva
has a male-body, and another jīva has a female-body, Īśvara is not the kāraṇam
but it is the karma. Similarly manuṣya-śarīraṁ, paṣu-śarīraṁ; fourteen lōkas with
more sukhaṁ and more duḥkham; the variety is because of jīva, but the general
cause is Īśvara. And to indicate that this ślōka says mind the mind of a living being
is the cause for all the different branches; buddhi-skandha-mayascaiva
indriyāntara- kōṭaraḥ; antaram here means apertures of dvāraṁ; so the sensory-
apertures, that is the gateway is the form of sense-organs, they are like the
kōtaraḥs, the holes found in a huge tree. Up to this we saw in the last class.
The next verse: mahābhūta-viśākhaśca; mahabhūtāni means the five elements; the
pañca-mahā-bhūtāni; they are the huge branches viśākhaḥ; viśākhaḥ means the
huge branches, and all bahuvṛhi; therefore masculine gender; mahā-bhūtāni ēva
viśākhaḥ yasya vr̥ k ṣasya saḥ vr̥ kṣaḥ. And then viṣayaiḥ patravān, all the sense-
organs are like the leaves of the tree; sense objects are numerous and leaves are
also numerous. Therefore, viṣayaiḥ, with the sense objects patravān, patram
means leaves; tathā dharma-adharma-supuṣpaśca; the flowers that are growing in
the saṁsāra tree are nothing but the various puṇyam and pāpam generated by
whom; not Īśvaraḥ; puṇyam and pāpam generated by jīvā; that is why we always
say Īśvara is also anādi; jīva is also anādi; jīva-śarīrams alone have got a beginning
but the jīva himself (himself you cannot say, jīva can be himself or herself) itself is
anādi. And the generated dharma and adharma which are stored in the form of
Infinite sañcita-karmās; that sañcita puṇya pāpam are the puṣpam, the flowers.
and the flowers will give fruits; and what are the fruits generated by puṇya-pāpa
flowers: sukha-duḥkha-phala-udayaḥ; sukhaṁ means favorable situations
pleasures and duḥkham means pains; these two-fold phalaṁ respectively; dharma

giving rise to sukhaṁ and adharma giving rise to duḥkham; and adharma giving
rise to duḥkham; their phalasya udayaḥ utpattiḥ yasmin saptami bahvṛhiḥ or
yasmad pañcamī bahuvr̥ hiḥ.
आजीव्यः सवयभूतानां ब्रह्मवृक्षः सनातनः । एतद्ब्रह्मवनं चैव ब्रह्माचरनत ननत्र्िः ॥

एतच्चछत्त्वा च भभत्त्वा च ज्ञानेन परमाशसना । ततश्चात्मरकतं प्राप्र् तस्मान्नावतयते पुनः ॥ ’इत्र्ादद ।
ājīvyaḥ sarvabhūtānāṁ brahmavr̥kṣaḥ sanātanaḥ | ētadbrahmavanaṁ caiva

brahmācarati nityaśaḥ || ētacchittvā ca bhittvā ca jñānēna paramāsinā |
tataścātmaratiṁ prāpya tasmānnāvartatē punaḥ || ’ityādi |
So sanatanaḥ Brahma vr̥ kṣaḥ; sanatanaḥ means ātyanta-rahitaḥ; without

beginning and end; even though the current saṁsāra-vr̥ kṣa has a beginning; sr̥ ṣṭi-
kāla is the beginning, and praḷaya-kāla is the end; it is not the absolute-end,
because it will restart again in the next cycle. Therefore, in the form of series this
saṁsāra continues eternally; nantō na cadir na ca saṁpraṭistā, here it is called
sanātanaḥ, eternal; what is eternal ; brahma-vr̥ kṣaḥ; that is why we say Brahman,
the Consciousness is also eternal; world, the matter is also eternal; Consciousness
is eternal. matter is eternal; if both are eternal; what is the difference between
them; so two fundamental differences we should note; many are there ~ that is
your homework; but two fundamental-differences; Consciousness is changelessly
eternal; matter is changingly-eternal. Matter is eternal but it never remains in the
same condition; in Sānskrīt, Consciousness is called kuṭastha-nityam and matter is
called pariṇāmi-nityam; this is one fundamental difference. What is the second
fundamental difference; Consciousness is pāramārthika-sathyam, absolutely-real;
matter is only vyavahārika-satyam; relatively-real; all this you know but we should
remember in this context. And what do you mean relatively real; it exists
borrowing-existence from Consciousness; matter does not have existence of its
own. The is-ness of the matter is borrowed from Consciousness. These are two
fundamental differences; therefore Brahma vr̥ kṣa sanātanaḥ when we say it
means Brahma vr̥ kṣa is pariṇāmi-sanātanaḥ. And this brahma-vr̥ kṣa; another

name is saṁsāra-vr̥ kṣa sanatanaḥ; this saṁsāra vr̥ k ṣa called Brahma -vr̥ kṣa is
ājīvyaḥ is the support for sarva-bhūtānāṁ; all the living beings; here the word
bhūtānāṁ means prāṇinām; jīvānām.
So prapañca rūpa saṁsāra-vr̥ kṣaḥ, sarva jīvānām āsrayaḥ bhavati. the jīvās are
born in this saṁsāra-vr̥ kṣa and jīvās have to do all their karmās in this saṁsāra-
vr̥ kṣa; jīvas have to reap the phalaṁ in the saṁsāra-vr̥ kṣa; and jīvas have to pursue
mōkṣa-sādhana in this saṁsāra-vr̥ kṣa; for everything the field; if I say field you will
remember thirteenth chapter, kṣētraṁ. For this kṣētrajña is the saṁsāra vr̥ k ṣa
only. ājīvaḥ means āsrayaḥ; ādhāraḥ, sarva bhūtānām. Passive participle;
sanātanaḥ; ētadbrahmavanaṁ it is a peculiar word commentators give a special
meaning. In this context Brahma refers to brahma-rūpa-jīvaḥ; jīvaḥ-rūpa brahma;
here the word Brahma means jīvaḥ; and vanam means bhōgyaṁ; object of
experience; the entire universe is the field of experience; bhōgya-prapañca for
Brahman, which is in the form of different jīvas. jīva-rūpa-brāhmaṇaḥ vanam
bhōgyaṁ brahmavanam caiva. And another vague expression; Brahma ācarati
nityaśaḥ; instead of nityaśah, there is another reading we will note sākṣivat;
Brahma ācarati sākṣivat; means that absolute Brahman is functioning in this
universe as the sākṣi; that means what; don’t imagine Brahman is somewhere
else; that Brahman is very much available in this world; in this āstika samājam
class itself in the teacher also Brahman is there; in the students also, I hope no
doubt, Brahman is there; in the form of what; sākṣi-caitanya-rūpēṇa; brahmaiva
ācarati like the directors of some movie; they will play one of the roles also.
The G.V. Iyer directed the movie of Śaṅkarācārya in Sānskrīt and I don’t know how
many of you saw the movie; in fact I arranged one show for my students; it was
Śaṅkarācārya’s biography in Sānskrīt language; he himself also acted as
Vyāsācārya in that movie; like that Brahman is the creator of this vast universe and
Brahman also wants to play the role and what is that role; sākṣi-rūpēṇa-vartatē

that is said here; Brahma nityaśaḥ sākṣivat sākṣi-rūpēṇa ācarati, function. Tat
sṛṣṭva tadēva anuprāviśad.
And what is our job; even though this universe is wonderful; it has got beauty; I
think you remember; beauty, variety novelty and tea also is there; all kinds of t’s
are there; but the world has got the fundamental problem; it does not have
stability; therefore, it does not have reliability and therefore, it causes saṁsāra for
people because we rely upon the world; we rely upon the perishable-relationships
which causes saṅga and this saṅga is the cause of saṁsāra; and if saṅga is the
cause of saṁsāra [saṅga means what; emotionally leaning on the world] if the
saṅga is the cause of saṁsāra; how to remove the saṁsāra; asaṅga śastrēna
dhṛdēna citva. Look at this. ētad citva asaṅga śastrēna citva; And cētanam means
what; may you separate yourself from the world; Ātma-anātma vivēkēna may you
separate yourself, the observer; and everything else is observed; having separated
yourself, you should join what; Brahman the root; don’t be stuck in this world;
‘join’ in Brahman; therefore having separated you join with Brahman as Aham
Brahma asmi and what you should do with the world bhittvā ca; may you destroy
this world; destruction means falsification or negation; bhādanam kṛtva; may you
separate yourself from the world; and see yourself as sathyam and see the world
as mithya; in short, come to the binary-format. And how should you do that
parama-aśina, with this sword/knife called knowledge; jñānēna paramāśina; and
thereafter what; celebration; tataśca ātmaratiṁ prāpya, thereafter enjoy, not
depending on anātma; anātma-based-enjoyment is risky; even if you want to enjoy
the anātma have the back up of Ātma; like having an inverter or having an UPS
may you have the support of Ātma;
र्स्त्वात्मरनतरेव स्र्ादात्मतृप्तश्च मानवः ।

आत्मन्र्ेव च सन्तुष्टस्तस्र् कार्ं न नवद्यते ॥ ३-१७॥
yastvātmaratirēva syādātmatr̥ptaśca mānavaḥ |
ātmanyēva ca santuṣṭastasya kāryaṁ na vidyatē || 3-17||

which is called jīvan muktiḥ. All these are quotations taken from purāṇās; tataścā
jñāna-anantaram; ātmaratiṁ means ānanda; revelry; Ātma-ānandam-prāpya and
how do you experience Ātma-ānanda? I am looking for whether you are asleep or
listening; Ātma-ānanda you don’t experience as an object; you claim that I am
Ātma ānanda; Iti prāpya; up to this is jīvan mukti; a complete set of slōkās tasmāt
na āvartatē punaḥ; thereafter one does not come back to saṁsāra referring ti
vidēha-mukti also. ’ityādi all those slōkās, you should remember, when you read
ūrdhva-mūlam of the 15th chapter.
तम् ऊध्वयमूलं संसारं मार्ामर्ं वृक्षम् अधःिाखंमहदहङ् कारतन्मात्रादर्ः िाखा इव अस्र् अधः भवन्तीनत सोऽर्ं अधःिाखः,
तम् अधःिाखम् न श्वोऽनप स्िाता इनत अश्वत्िः तं क्षणप्रध्वंशसनम्अश्वत्िं प्राहुः किर्न्न्त । अव्यर्ं
taṁ ūrdhvamūlaṁ saṁsāraṁ māyāmayaṁ vr̥kṣam adhaḥśākhaṁ
mahadahaṅkāratanmātrādayaḥ śākhā iva asya adhaḥ bhavantīti sō:'yaṁ
adhaḥśākhaḥ, sō:'yaṁ adhaḥśākhaḥ, taṁ adhaḥśākham na śvō:'pi sthātā iti
aśvatthaḥ taṁ kṣaṇapradhvaṁsinam aśvatthaṁ prāhuḥ kathayanti avyayaṁm
Taṁ ūrdhvamūlaṁ and this saṁsāra vr̥ k ṣa here Lord Kr̥ ṣṇa refers to as ūrdhva-
mūlaḥ is equal to Īśvara-mūlah remember the word ūrdhvaḥ, never translate it as
up or above; ūrdhvah means Īśvara as the root; and saṁsāraṁ māyāmayaṁ which
is the form of mithya-saṁsāraḥ; here the word māya means mithya; and you
should reverse the order; saṁsāra-māya must be translated as mithya-saṁsāra-
mayam; or mithya-māya saṁsāraḥ. Māyamaya means mithya; and that mithya
adjective is very important because what is mithya or unreal can be negated only
by knowledge; because unreal is born of ajñānam; and therefore, it can go only by
knowledge; therefore, the adjective is important and māyamaya-saṁsāram. Up to
this is the explanation of ūrdhva-mūlam. Now Śaṅkarācārya comes to the next
word; adhaḥśākhaṁ; adhah means what which is down-below. It means that
which is experienceable and available for different pramāṇams; and for the
saṁsāra-tree what are the branches? If Bhagavān is the mūlam; the branches are
all the products in the form of mahad, ahaṅkāra tanmātrādayaḥ; if you remember
the flow-chart I gave for the sānkya-sṛṣti, prakṛti is on the top; then, mahat, then

ahaṁkāra; and from ahaṁkāra sixteen-items come manaḥ, pañca-jñānēndriyas,

pañca-kamēndriyas; pañca-sūkṣma-bhūtāni and then from the pañca-sūkṣma-
bhūtāni; and the last one is pañca-stūla-bhūtāni; this flow chart you should
remember Śaṅkarācārya says those. mahat ahaṁkāra etc., from sāṅkhya
philosophy you can roughly translate it as Hiraṇyagarbha, virāt etc. and tanmātra
means five subtle- elements; pañca-sūkṣma-bhūtāni; ādhayaḥ means all others;
they are all śākhāḥ, the branches of the universal tree as it were; this being a
comparison; he says as it were they are branches : asya adhaḥ bhavantīti
adhaḥśākhaḥ. After adhaḥśākhaḥ full stop or it should be in brackets , all bahuvr̥ hi;
adhaḥ śākhaḥ yasya saḥ adhaḥ śākhaḥ; then tam adhaḥśākham.
Then the next word in the mūlam is aśvattam ; aśvatta has got a popular meaning
which is vāccyārtha and it has got etymological -meaning also or the derived -
meaning; the popular meaning is aśvatta vr̥ kṣaḥ; a particular type of tree called fig
tree or peepal tree; in Tamil it is called arasamaram; banyan tree is called
ālamaram; that is the popular meaning but Śaṅkarācārya gives the etymological-
meaning; aśvattaḥ means having a fleeting-existence. Na vidyatē śvaḥ iti aśvattaḥ;
na tiṣṭathi śvaḥ iti aśvatthaḥ; staḥ means existing; sva means tomorrow; ah means
not; ā sva na means not-existing-tomorrow; that means it has got only a very
temporary-existence; which means it is continuously-changing; aśvattam prāhuḥ;
prāhuḥ means they declare; means who declares; either you say ṛiṣayaḥ-prāhuḥ or
sṛudayaḥ; scriptures declare.
Then the next word is avyayam in the ślōka; for that commentary comes; it is given
in the next paragraph; there should be no paragraph, it is continuous only.
संसारमार्ार्ाः अनाददकालप्रवृित्वात् सोऽर्ं संसारवृक्षः अव्यर्ः, अनाद्यन्तदे हाददसन्तानाश्रर्ः नह सुप्रशसिः, तम् अव्यर्म् ।
saṁsāramāyāyāḥ anādikālapravr̥ttatvāt sō :'yaṁ saṁsāravr̥kṣaḥ avyayaḥ,
anādyantadēhādisantānāśrayaḥ hi suprasiddhaḥ, taṁ avyayam |

Why it is called avyayam; so the popular meaning of the word avyayam is not
decaying; but that meaning is not taken here, because it decays; here he takes
avyayam meaning beginningless and therefore only it is endless; therefore,
saṁsāra-māyāyām anādikāla-pravr̥ ttatvāt; since it does not have a beginning at all;
saḥ ayaṁ vr̥ kṣaḥ; therefore, this saṁsāra-vr̥ kṣaḥ is called avyayaḥ, and the
conditions of this saṁsāra-tree is determined by what? For example a mountain is
there; a mountain is born; they say Himālaya mountain is born because of our sub-
continent joining the Asian-continent; previously it was an island and in the
continental-drift, our island joined the āsian-plateau and then at that time
Himālaya was formed and it is supposed to be the youngest-mountain on the
earth; and that is why in the Himālayas you can see the sea-shell etc. because it
was an island; anyway that is not relevant; the 15th chapter of Gīta is relevant; and
what I want to say is Himālaya has got a birth and it exists for some time and
thereafter it dies also. Now the mountains’ birth, growth, death etc.. is determined
by what? Is it determined by Īśvara or is it determined by the puṇyam and pāpam
of the Himālayas; is it determined by puṇya-pāpam of himālayas if I ask, what will
you answer? Very careful; Himālayas do not have puṇyam and pāpam , why,
because they are inert material and they are not jīvā ; they don’t have kartr̥ tvam
and bhōktr̥ tvam; and it cannot be determined by Himalayas themselves; it cannot
be determined by Īśvara also; so on what basis, Īśvara will determine. Therefore
remember, the acētana-jagat also is determined by the karma of the jīvās. The
conditions of the prapañca is determined by the karmās of the jīva; the whole
prapañca comes to existence when all the jīvās’ karma [it is called samaṣṭi-karma]
of the samaṣṭi-jīva is ready for fructification; then the fourteen lōkas will come;
when the samaṣṭi-karmās of the jīva temporarily goes to dormant-condition, the
universe also resolve; therefore, the birth and death of the universe; is/are
determined by the karma of the jīvās. Therefore, Śaṅkarācārya says; anādi-anta-
dēhādi-santāna-āśrayaḥ; dēha here refers to jīva-sanātana; because of the arrival
and departure of the jīvās, to serve the jīvās, how to serve the jīvās, by giving
sukhaṁ and duḥkha, according to the puṇya and pāpa the bulōka comes into

existence to give sukhaṁ and duḥkha to the people of bulōka, buvar-lōka comes
into existence to give sukha-duḥkha to buvar-lōka jīva. Without jīva-lōka will not
have any relevance. Therefore, lōkas are anādi-anantaḥ because jīvās are anādi-
anantaḥ. It is a very minor, subtle observation. Anādi-anta anādi-anta-dēhādi-
santāna-āśrayaḥ, depending upon the flow of the jīvās; there is flow of the
universe also. It is not independently determined and it is determined by jīvās’-
flow only. Santana-āśrayaḥ hi suprasididdhaḥ; for Śaṅkarācārya everything is well
known; this all the people know it; taṁ avyayam.
तस्र्ैवसंसारवृक्षस्र् इदम् अन्र्त् नविेिणम् —

छन्दांशस र्स्र् पणायनन, छन्दांशस चछादनात् ऋग्ज्र्जुःसामलक्षणानन र्स्र् संसारवृक्षस्र् पणायनीव पणायनन ।र्िा वृक्षस्र् परररक्ष
णािायनन पणायनन, तिा वेदाः संसारवृक्षपरररक्षणािायः, धमायधमयतिे तुफलप्रदियनाियत्वात् ।
tasyaivasaṁsāravr̥kṣasya idam anyat viśēṣaṇam—chandāṁsiyasya parṇāni,

chandāṁsi cchādanāt r̥gyajuḥsāmalakṣaṇāni yasya saṁsāravr̥kṣasya
parṇānīva parṇāni |yathā vr̥kṣasya parirakṣaṇārthāni parṇāni, tathā vēdāḥ saṁsār
avr̥kṣaparirakṣaṇārthāḥ, dharmādharmataddhētuphalapradarśanārthatvāt |
Tasya ēva saṁsāra-vr̥ kṣasya for this very same saṁsāra-vr̥ kṣa, which has been
described until now; idaṁ anyat viśēṣaṇam, the following expression; that is the
third quarter of the slōka, Śaṅkarācārya is entering the third quarter, chandāṁsi
yasya parṇāni, for that he introduces idaṁ means the following, the third quarter
of the slōka is anyad viśēṣaṇam, is another description of the saṁsāra-vr̥ kṣa, and
what is the description; chandāṁsi parṇāni bhavanti; the vēdas or the scriptures
are like the leaves of the saṁsāra-vr̥ kṣa; that means vēda is also taken as an
integral part of this universe itself; because when Bhagavān creates the universe;
along with the universe, Bhagavān creates the vēdas also. And I give the example:
when a factory produces certain gadgets; along with the gadget there is an user-
manual also: how to use the gadget; similarly Bhagavān also produces user-
manual; what is the user-manual: vēda and the first sentence in the user-manual is
never operate the gadget without going through that manual; without going
through the manual, you operate the gadget and it goes konk; then don’t

complain to the factory; before touching the gadget you read the manual that is
why we say we should study the scriptures before starting the life; or else you will
have problem. Therefore there will be problem. Bhagavān himself creates the
vēdic-manual also; therefore, vēda is part of the tree; and what role it plays; vēda
is the leaves; therefore, chandāṁsi is equal to r̥ g -yajuḥ-sāma-lakṣaṇāni; r̥ g-vēda,
yajur-vēda, sāma-vēda; plus atharvaṇa-vēda also; that we have to supply; all of
them. yasya saṁsāra-vr̥ kṣasya; yasya is in the mūlam is equal to saṁsāra-vr̥ kṣaḥ;
for the saṁsāra-vr̥ kṣaḥ, chandāṁsi; and he gives the derivation of the word;
chandaḥ, cchādanāt chandaḥ; cchādanam means that which preserves;
preservative; preservative for the world is vēdaḥ; similarly preservative for the
world is vēdaḥ. So cchādanam means protector or preserver; {the sanskrit root is
cchad; 10th conjugation, ubhaya-pada; cchādayati, cchādayatē iti chandaḥ; that
which protects or preserves. Therefore, they are called parṇānī; that he has
explained further. In the case of a tree leaves are very very important for the
protection because leaves alone through leaves absorbs water also and with the
help of chlorophylls that alone processes food and therefore, leaves are important
for the survival of the tree. Similarly vēdas contributes to the protection. How
vēdas contributes Śaṅkarācārya explains , beautiful sentence . Yathā just as
vr̥ kṣasya parirakṣaṇārthāni parṇāni, just as the leaves are meant for the protection
of the tree by preparing the food and absorbing nutrients from the ground; tathā
vēdāḥ; in the same way the vēdas also; dharma-adharma-tat-hētu-phala-
prakāśaṇārthatvāt; it talks about puṇyam and pāpam; and it talks about the
karmās producing puṇya-pāpam and it talks about the phalaṁ also, in the vēda
pūrva bhāga. And reading the vēda-pūrva-bhāga so many tempting karmās are
there; you do this you do that and how to get married; for that also there is karma
for marriage; for putra-utpatti, karma is there and for poutrā also karmas are
there. By providing all the karmās vēdas tempts the human beings.
र्ाचममां पुन्रपतां वाचं प्रवदन्त्र्नवपभश्चतः ।

वेदवादरताः पािय नान्र्दस्तीनत वाददनः ॥ २-४२॥

कामात्मानः स्वगयपरा जन्मकमयफलप्रदाम् ।

निर्ानविेिबहुलां भोगैश्वर्यगकतं प्रनत ॥ २-४३॥
yāmimāṁ puṣpitāṁ vācaṁ pravadantyavipaścitaḥ |

vēdavādaratāḥ pārtha nānyadastīti vādinaḥ || 2-42||
kāmātmānaḥ svargaparā janmakarmaphalapradām |

kriyāviśēṣabahulāṁ bhōgaiśvaryagatiṁ prati || 2-43||
All the attractive karmās, all the people do and earn lot of puṇyam and in between
manage to earn lot of pāpams also; and once puṇyam and pāpam are generated
no doubt we exhaust the prārabdha; but within that time; we earn sufficient āgāmi
to replace the prārabdha. In fact more āgāmi is earned than the prārabdha. Like
that by generating āgāmi-karmās; we pedal the cycle of saṁsāra. Therefore, vēda
and here we should not vēda-pūrva-bhāga; if by chance we come to vēdānta; what
will happen to the tree; the tree is cut; but not allowing us to come to vēdānta; not
allowing us to do the nitya-naimittika-karma; we are busy doing varieties of
kāmya-karmās. People go to Tirupathi and stand in queue; for what purpose; and
not for mōkṣa and therefore vēda-pūrva-bhāga by tempting the humanity to do
kāmya-karmās and increasing āgāmi-karmās, they themselves pedal and keep the
cycle of punarapi-jananam punarapi-maraṇam going. Therefore, vēda indirectly
sustains the tree of saṁsāra. So dharma-adharma tad hētu [means karma], the
cause of dharma-adharma, that is karma; and phala [sukha-duḥkham]
prakāśanārthatvāt; saṁsāra-vr̥ kṣa-parirakṣaṇārthāḥ vēdaḥ; here we have to note
vēda-pūrva-bhāgaḥ. Up to this is the description of the saṁsāra-vr̥ kṣa. Now Lord
Kr̥ ṣṇa says whoever knows the entire tree completely; that person is omniscient.
So yaḥ taṁ vēda saḥ vēdavit, he is the knower of the entire vēdas. Now we will
read the bhāṣyam.
र्िाव्या्र्ातं संसारवृक्षं समूलं र्ः तंवेद सः वेदनवत्, वेदाियनवत् इत्र्ियः ।
yathāvyākhyātaṁ saṁsāravr̥kṣaṁ samūlaṁ yaḥ taṁ vēda saḥ vēdavit, vēdārthavit

ityarthaḥ |

yaḥ taṁ vēda, whoever knows this saṁsāra-vr̥ kṣa; and that saṁsāra-vr̥ kṣa is the
dṛśya-prapañca available; every branch of science learned is the knowledge of
saṁsāra-vr̥ kṣa only, but if I get more and more degrees from different universities;
I am the knower alright; but the knower of aparā-vidyā or parā-vidya?; it is only
aparā-vidyā; it is only saguṇa-Īśvara; and therefore, I have the knowledge, but it is
not complete-knowledge. Complete-knowledge comes only when I know the tree
as well as the root of the tree; that root of the tree is jagat-kāraṇam, the
adhiṣṭhānaṁ-Brahma; that we cannot learn from any university and we have to
learn specially from an ācārya and when I get that knowledge, I have aparā-vidyā
and parā-vidyā; I have got saguṇa-Īśvara-jñānam as well as nirguṇa-Īśvara-
jñānam; I know aparā -prakr̥ ti as well as paraprakr̥ ti ; [7th chapter sloka 1]. So yaḥ
mām vētti; there Lord Kr̥ ṣṇa said
मय्र्ासक्तमनाः पािय र्ोगं र्ुचजन्मदाश्रर्ः ।

असंिर्ं समग्रं मां र्िा ज्ञास्र्शस तचछृ णु ॥ ७-१॥
mayyāsaktamanāḥ pārtha yōgaṁ yuñjanmadāśrayaḥ |

asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tacchr̥ṇu || 7-1||
....
र्ज्ज्ञात्वा नेह भूर्ोऽन्र्ज्ज्ञातव्यमवशिरर्ते ॥ ७-२॥
....
yajjñātvā nēha bhūyō:'nyajjñātavyamavaśiṣyatē || 7-2||
{The sentence I was looking for} yajjñātvā nēha

bhūyō:'nyajjñātavyamavaśiṣyatē; only when you know saguṇa and nirguṇa,
then alone your knowledge is complete. And that person is sarvajñaḥ; yasmin nu
vijñātē sarvaṁ idaṁ vijñātam bhavati. That is what is said here. Yathā-vyākhyātaṁ
saṁsāra-vr̥ kṣaṁ, so the above described saṁsāra-vr̥ kṣa, referring aparā-vidyā and
samūlaṁ along with parā-vidyā, nirguṇa-Īśvara also; yaḥ vēda; that taṁ should be
connected with yathāvyākhyātaṁ saṁsāravr̥ kṣaṁ yaḥ vēda, saḥ vēdavit, he is the

knower of the entire vēda; that means saḥ aparā-parā vidyāvān; he has got both
aparā-vidyā and parā vidyā; in short he is sarvajñaḥ bhavati.
So Śaṅkarācārya says here vēdavit means vēda-arthavit; not merely to chant the
vēda, that is not a great thing; but the message of the vēda, he has completely got;
that is why I generally say vēda-pūrva-bhāga is religion; vēda-anta-bhāga is
spirituality; without religion, spirituality is impossible; without spirituality, religion
is, aaah! incomplete. Therefore, they are complementary; therefore, everyone
should go through a religious-life and graduate to spirituality; then alone sah
sarvajña bhavati; saḥ muktaḥ bhavati; this is the glory. Iti arthaḥ.
न नह समूलात् संसारवृक्षात् अस्मात् ज्ञेर्ः अन्र्ः अणुमात्रोऽनप अवशिष्टः अत्स्त इत्र्तः सवयज्ञःसवयवेदाियनवददनत समूलसंसार
वृक्षज्ञानं स्तौनत ॥ १ ॥
na hi samūlāt saṁsāravr̥kṣāt asmāt jñēyaḥ anyaḥ aṇumātrō:'pi avaśiṣṭaḥ asti ityat

aḥ sarvajñaḥsarvavēdārthaviditi samūlasaṁsāravr̥kṣajñānaṁ stauti || 1 ||
Asmāt this is the explanation of vēdārthavit; a note he adds; other than the
saṁsāra-vṛkṣa, there is nothing else to be known; because the saṁsāra the
branches will come under what; the kārya prapañca; and the mūlam root will come
under what; kāraṇam; kārya-kāraṇa-rūpaḥ, acētana-cētana-rūpaḥ; these two
include the entire cosmos. Therefore we say other than the saṁsāra-vṛkṣa; there is
nothing else remaining to be known; therefore, asmāt saṁsāra-vr̥ kṣād, and every
time he writes the root also; samūlāt, along with mūlam, Īśvaraḥ. jñēyaḥ anyaḥ
aṇumātraḥ api nāsti; there is nothing else, even a weebit to be known. In that
samūlam adjective indicates, all the universities and all the colleges they teach all
the branches; newer and newer branches are coming still they remain incomplete
because of what reason; because none of them study the mūlam; and that mūlam
is Brahma; no university offers that course; without that there is no completion at
all; and unfortunately that knowledge is available only in vēdānta. And that is why
Śaṅkarācārya adds samūlam; if you don’t come to vēdānta, how many-ever

degrees you have , that is why Nārada in the 7th chapter of Chandōgya comes to
Sanatkumara and reels out his degrees ; r̥ gvēdam yajur vāda etc. all the degrees I
have: sōham bhagava sōcāmi, I am sorrowful-Phd. And then Sanatkumara gives
mūla-jñānam; that is why samūlam samūlam he adds: jñeyaḥ anyah aṇumatrah
api, even a weebit is not there other than these two: avaśiṣṭaḥ asti; ataḥ one who
knows the tree along with mūlam saḥ sarvajñaḥ bhavati; vēdavit is equal to
vēdārthavit; vēdarthavit is equal to sarvajñaḥ; he becomes omniscient.
And then Śaṅkarācārya adds a very beautiful expression worth noting; iti samūla-
vr̥ kṣa-jñānaṁ stauti; the one who knows the saṁsāra-tree along with the root; he
is said to be sarvajñaḥ, omniscient; thus a brahma-jñāni becomes omniscient is the
glorification of brahma-jñānaṁ. So what is the verb used here; stauti whenever
you say jñāni is sarvajñaḥ; omniscient, you should never take it literally. Why you
should not take it literally. If you take it literally and ask the question: do you know
how to make macaroni; remember, never take the omniscience of the brahma-
jñāni literally; literal-omniscience is there only for Īśvara. A jñāni is omniscient;
omniscient is not phalaṁ; it is artha vādhaḥ. So when you say omniscient, it will
means he knows essence of everything; the essence being Brahman. Sarva-sāra-
bhūtam brahma-jānati; therefore sarvajñah iti upacaryatē; it is glorification and it
should not be taken literally. Therefore, stauti is not jñāna-phalaṁ; sarvajñātvām is
jñāna-sthuthiḥ; it is an arthavāda.

456 Verses 15.1 and 15.2
Page 366 Bhāṣyam last paragraph at the bottom
न नह समूलात् संसारवृक्षात् अस्मात् ज्ञेर्ः अन्र्ः अणुमात्रोऽनप अवशिष्टः अत्स्त इत्र्तः सवयज्ञःसवयवेदाियनवददनत समूलसंसार
वृक्षज्ञानं स्तौनत ॥ १ ॥
na hi samūlāt saṁsāravr̥kṣāt asmāt jñēyaḥ anyaḥ aṇumātrō:'pi avaśiṣṭaḥ asti
ityataḥ sarvajñaḥ sarvavēdārthaviditi samūlasaṁsāravr̥kṣajñānaṁ stauti || 1 ||
With this Śaṅkarācārya concludes his commentary on the 1st verse of the 15th
chapter, which describes the entire-universe as a tree; and the cause of the
universal-tree as the Īśvara. And later it will be pointed out Īśvara by himself can
never become the cause of the universe, because the type of the universe and the
differences in the universe will have to be determined by karma of the jīvās only.
And without karma even omniscient, omnipotent Īśvara cannot create even a
blade of grass. Therefore, Īśvara requires another kāraṇam; Īśvara is called
sāmānya-kāraṇam the karma of the jīvā is called viśēṣa-kāraṇam; sāmanya-
kāraṇa-Īśvara has been mentioned in the verse number one; and viśēṣa-kāraṇa-
jīva-karmāṇi or jīva-vāsanaḥ will be mentioned in the second-verse. Thus Īśvara
and the jīva have a joint -venture called sr̥ ṣṭi. And that is the reason we repeatedly
assert, Īśvara is also anādi; jīva is also anādi; and anādi-jīva anādi-Īśvara have the
joint-venture called the sr̥ ṣṭi. And the one who understands this prapañca-vṛkṣa
along with Īśvara-mūlam, merely knowing prapañca-vṛkṣa is aparā-vidyā; knowing
the Īśvara-mūlam is parā-vidyā; one has to know both para and aparā; then alone
he becomes a sarvajñaḥ. And Śaṅkarācārya said sarvajñātvām is glorification;
don’t take it literally. That was what is said in the last paragraph. So the last
paragraph should begin with inverted commas ‘samūlāt saṁsāravr̥ kṣāt asmāt
jñēyaḥ anyaḥ aṇumātraḥ api avaśiṣṭaḥ asti.’ Ataḥ since there is nothing else other

than prapañca and Īśvara, whoever knows the tree along with the root, is as good
as sarvajnaḥ. And Lord Kr̥ ṣṇa does not use the word sarvajnaḥ and he uses the
word vēdavit ; vēdavit is Lord Kr̥ ṣṇa’s expression; Śaṅkarācārya translates vēdavit
as vēdartha vit; vēdartha vit is equal to parā-aparā-vidyāvan is equal to sarvajnaḥ.
Tasmin bhagavō vijñātē sarvaṁ idaṁ vijñātam bhavati or the 7th chapter slōka
may be remembered here “.....yajjñātvā neha bhūyo:'nyajjñātavyamavaśiṣyate ||
7-2|| Ok now I will give you the anvaya of the first verse.
The anvaya is: For anvayaḥ you have to add two words in the beginning; [sṛutayaḥ
saṁsāra-vṛksam] ūrdhvamūlam adhaḥśākham avyayam aśvatthaṁ prāhuh yasya
parṇāni chandāṁsi [bhavanti]. Yaḥ taṁ vēda sā vēdavit (bhavati). Sānskrīt
students, sṛtayaḥ is subject of the sentence and saṁsāra-vṛkṣam is the object and
ūrdhva-mūlam adhaḥśākham aśvatthaṁ are all objective-complements and
prāhuḥ is the verb.
तस्र् एतस्र् संसारवृक्षस्र् अपरा अवर्वकपपना उचर्ते —

tasya ētasya saṁsāravr̥kṣasya aparā avayavakalpanā ucyatē —
In the first ślōka, the entire universe is compared to a tree. And an aside note is
this tree of the universe can be called jagat-vṛkṣa or prapañca-vṛkṣaḥ; and
Śaṅkarācārya calls this universe itself as saṁsāra-vr̥ kṣaḥ.
Therefore, whether it is prapañca-vṛkṣa or saṁsāra-vṛkṣa if you ask, Śaṅkarācārya

does not want to differentiate world and saṁsāra. As far as Śaṅkarācārya is
concerned, world is saṁsāra; we don’t say world has saṁsāra. World is saṁsāra.
Therefore, this can be said to be the description of prapañca-vṛkṣa; or in
Śaṅkarācārya’s vision this is the description of saṁsāra-vṛkṣa; saṁsāraḥ is equal to
prapañca.

And in the first verse saṁsāra-vṛkṣa mūlam alone was pointed out as ūrdhvam;
and what is the meaning of the word ūrdhvam; carefully remember; don’t take the
dictionary-meaning; ūrdhvam is equal to Īśvara; carefully remember ūrdhvam is
equal to Īśvara. Thus the root of the tree has been presented as Īśvara; but the
other parts of the tree have not been described; what are the branches; what are
the leaves; what are the fruits which will become fresh branches; they have not
been mentioned; therefore, Śaṅkarācārya says the second-verse gives the
description of other parts of prapañca-vṛkṣa or saṁsāra-vṛkṣa. Therefore, tasya
ēva saṁsāra-vr̥ kṣasya; prapañca-vr̥ kṣasya; aparā avayava-kalpanā, aparā means
other; avayava means parts of the tree. Why do we say other parts? Because
already one part has been mentioned, which part, the mūlam part therefore, the
word aparā; you should never read mechanically; aparā means other; other means
something should have been mentioned; mūlasya-uktatvad mūla vyatirikta anya
avayavānām kalpana ucyatē; so aparā avayava kalpana; and Sānskrīt students
aparā is not adjective to the avayava; it is adjective to kalpana. Aparā-kalpanā
ucyatē. What are they? We will read the ślōka.
Verse 15.02
अधश्चोध्वं प्रसृतास्तस्र् िाखा

गुणप्रवृिा नविर्प्रवालाः ।
अधश्च मूलान्र्नुसन्ततानन
कमायनुबन्धीनन मनुरर्लोके ॥गीता १५.२॥
adhaścōrdhvaṁ prasr̥tāstasya śākhā

guṇapravr̥ddhā viṣayapravālāḥ |
adhaśca mūlānyanusantatāni
karmānubandhīni manuṣyalōkē ||Gīta 15.2||
I will give you the gist of this ślōka and then we will go to the bhāṣyaṁ. The upper
and lower lōkas; bhulōka, buvar-lōka, suvar-lōka etc. its upper lōkas including
manuṣya-lōka, and seven lower-lōkas; the fourteen-lōkas are compared to the
upper and lower branches of the huge prapañca-vṛkṣa. And when we talk about

upper and lower lōkas, it includes superior and the inferior bodies. So the word
śākhā refers to lōka and dēhah. Upper-worlds has superior-bodies and lower-
world has the inferior body are the branches of the tree; and these branches, in
the form of lōkās are nourished by guṇa-pravṛddhā; sattva rajas tamō guṇās
nourish the branches. Śaṅkarācārya takes it as three guṇās nourished the
branches by showing that the three guṇās will create three svabhāvas; three types
of character in living beings; they will lead to rāga-dvēṣa; they will lead to karma;
that will lead to phalaṁ; that will lead to lōkās. Thus guṇās to rāga-dvēṣa, rāga-
dvēṣa to karma; karma to puṇya-pāpa to fresh lōkas and śarīrams. Therefore,
three guṇās will nourish the branches; what do you mean by branches; both the
lōkas and dēhās; when you say branch, lōkas and dēha are nourished by three
guṇās; guṇās directly nourished by karmās and puṇya pāpaṁs. Remember the
fourteenth-chapter eighteenth ślōka; ūrdhvaṁ gacchanti sattvasthā madhyē
tiṣṭhanti rājasāḥ | jaghanyaguṇavr̥ttasthā adhō gacchant i tāmasāḥ; Sattva
guṇā responsible for higher-lōkas and higher-śarīraṁ; similarly the other two
guṇās. Therefore, guṇapravr̥ ddhā. Madhusūdana Sarasvatī takes a different
meaning, instead of taking three guṇās, he takes the guṇa as guṇa-kārya-bhūta-
śarīraṁ. Therefore, guṇa-pravṛddah means śarīra-pravṛddhah; body alone is
responsible for karma and nourishment of the world. Thus guṇa can refer to either
the three guṇās themselves or the body-mind-complex; according to
Madhusūdana Sarasvatī. And Viṣaya-pravālāḥ; viṣayās, the sense objects are
compared to the shoots coming from the current branches; and they are
connected to the current branch and responsible for new branches. Therefore, the
shoots are intermediary-link between current and future branch; shoots refers to
tender shoots appearing in the junction of trunk and the main branch; in that
junction the shoots come; they are tender branches and they will become new
branches; thus the shoots are links between the current-branch and the future-
branch. As far as the shoots, Lord Kr̥ ṣṇa says sense objects are the shoots. How?
Madhusūdana Sarasvatī explains that the sense-objects are connected to the
current branch; current-branch should be taken as current-body; and how are they

connected because current-body perceives the sense-objects and as the perceiver

it gets connected to the sense-object. Therefore, like the shoots they are
connected to the current-branches in the form of what: objects-of-their-
experience. And they are connected to the future-body; which are the future
branches; how are they connected to the future-bodies; we have to be highly
imaginative; sense-objects generates rāga-dvēṣa. Every advertisement is a
potential rāga-dvēṣa generator; they go on giving you various materials you buy
they insist; by the fifth time you see; why; cannot we try the new mop or a new car
or anything; therefore, that is why they are called viṣayaḥ viśinōti badnāti iti
viṣayaḥ; that which binds a person by generating rāga-dvēṣa and rāga-dvēṣa will
lead to karma, either pravr̥ tti or nivr̥ tti. And karma will lead to puṇyam and pāpam;
and puṇya-pāpam will produce the next branch called future bodies. The sense
objects are connected to the current-body and they are responsible for future
body; therefore, every sense object is like a shoot viṣaya pravālaḥ. And then comes
the last and the most important one; there are other roots also; other than Īśvara.
No doubt, Īśvara is one root, but there are other roots which are in the form of
jīvānām-vāsana. Therefore, rāga dvēṣa vāsanas of the jīva are secondary roots;
complementary roots. And when we say Īśvara is the root, that is singular number
ēka vacanam; when the viśēṣa-kāraṇam complementary roots come; they cannot
be one; there are infinite number of jīvās; infinite number of rāga-dvēṣas;
therefore, infinite number of newer and newer bodies are created; and infinite
number of diseases emerge; our karma is responsible for varieties of diseases.
Therefore, the complementary- root cannot be ēka-vacanam; sāmānya-kāraṇam is
ēkam and viśēṣa-kāraṇams are anēkam; therefore, look at this; mūlāni; bahu-
vacanam; in the first ślōka it was said ūrdhvamūlam; is ēka-vacanam and here it is
mūlāni, bahu-vacanam; viśēṣa-kāranāni anantāni, sāmānya-kāraṇam ēkam.
Thus the combination of sāmānya-kāraṇam and viśēṣa- kāranāni put together we

have this variety ; every mosquito and every insect ; then suppose I mention the
class will be out and you will all the time you will meditate on kambli poochi is the

sr̥ ṣṭi because of viśēṣa-karma not only of us; but the viśēṣa-karma of kambli poochi
itself. I don’t know what is the English translation of kambli-poochi. adhaśca
anusantatāni mūlāni rāga dvēṣa vāsanas are spread all over the world; how rāga-
dvēṣa vāsanas kāraṇam is not directly; the vāsanas will produce karmānubandhīni;
it will produce karma and karma will produce karma-phalaṁ; and karma-phalaṁ
to punarapi-jananam punarapi-maraṇam; the picture is complete.
And then Lord Kr̥ṣṇa adds the word manuṣyalōkē; karma is possible only for
human being; human beings alone is a karta; other living beings are only
bhōghtāraḥ. Human being is karta and bhōktā. Other beings are only bhōktā.
Therefore, manuṣya-lōkē secondary roots are enhanced in manuṣya lōkam.
अधः मनुरर्ाददभ्र्ो र्ावत् स्िावरम् ऊध्वं च र्ावत् ब्रह्मणः नवश्वसृजो धाम इत्र्ेतदन्तं र्िाकमयर्िाश्रुतं ज्ञानकमयफलानन, त
स्र् वृक्षस्र् िाखा इव िाखाः प्रसृताः प्रगताः, गुणप्रवृिाः गुणैःसत्त्वरजस्तमोभभः प्रवृिाः स्िूलीकृताः उपादानभूतैः, नविर्प्र
वालाः नविर्ाः िब्दादर्ः प्रवालाः इवदे हाददकमयफलेभ्र्ः िाखाभ्र्ः अङ् कुरीभवन्तीव, तेन नविर्प्रवालाः िाखाः ।
adhaḥ manuṣyādibhyō yāvat sthāvaram ūrdhvaṁ ca yāvat brahmaṇaḥ viśvasr̥jō

dhāma ityētadantaṁ yathākarma yathāśrutaṁ jñānakarmaphalāni, tasya vr̥kṣasya
śākhā iva śākhāḥ prasr̥tāḥ pragatāḥ, guṇapravr̥ddhāḥ guṇaiḥ sattvarajastamōbhiḥ
pravr̥ddhāḥ sthūlīkr̥tāḥ upādānabhūtaiḥ, viṣayapravālāḥ viṣayāḥ śabdādayaḥ
pravālāḥ iva dēhādikarmaphalēbhyaḥ śākhābhyaḥ aṅkurībhavantīva, tēna
viṣayapravālāḥ śākhāḥ |
Adhaḥ is in the mūlam; is equal to manuṣyādibhyō yāvat sthāvaram; adhaḥ refers

to all the lower-lōkas and inferior-body; beginning from manuṣyadibhyāḥ;
manuṣya is the cut off level to decide up and down; if you have to talk about;
above and below you have to ask the question from whose standpoint; without
standpoint you cannot say fan is above or below. Suppose I ask what you will
answer; you should not answer. If I ask above or below; you should ask the
question from what standpoint; from our standpoint it is above from the ceiling’s
standpoint it is below; therefore, what is the reference point Śaṅkarācārya says
manuṣyādibhyaḥ; if you keep the manuṣya lōka, bhu-lōka as the reference point

beginning from that yāvat sthāvaram and beginning from that when you say
manuṣya should be included or excluded; so we have to say manuṣya is to
excluded; because manuṣya is not considered lower. Therefore, excluding
manuṣya lōka all the lower-lōkas atala vitala sutala rasatala mahātala talatala
pātalam; all the lower-lōkas you can include; or if you are taking the body within
the manuṣya lōka itself, there are so many other bodies; animals, plants etc., will
come under lower; for the lower there are two meanings; within manuṣya-lōka
plants and animals will come under lower; and lower than manuṣya-lōka the other
lōkas also will come under lower lōkas. Two meanings should be taken. Yāvat
sthāvaram; here sthāvaram means plant-kingdom; you should not take stone;
because stone does not come under living-being it is being inert. Then ūrdhvaṁ ca
ūrdhvam refers to higher one; again from the standpoint of manuṣya lōka; and
what are they?
yāvat Brahma, up to Brahmāji Hiraṇyagarbhaḥ. Here Śaṅkarācārya taking the

branches as the body; as I said branches have two meanings and Śaṅkarācārya
refers to the body; we should include not only the body ; the lōkas also ; yāvat
Brahma then viśvasr̥ ja ḥ means Prajāpati; presiding over various creations; and
dhāma; dharma refers to all the dēvatās; dharma representing dharma-dēvatā as
a representative of all the dēvatās. And Śaṅkarācārya uses this idiom ; Brahma
viśvasr̥ jō dhāma which is used in Manu Sm ṛti; while talking about higher lōkas;
Manusmṛti uses this expression Brahma viśvasr̥ jō dhāma ḥ and it comes for those
who have time and Manusmṛti book and wants to refer; Manusmṛti twelfth
chapter verse number 50 this ślōka comes; and this is the beginning of this ślōka
and it ends with uttamām gathiṁ āhuḥ. Since the word uttama comes
Śaṅkarācārya refers to that; ityētadantaṁ; ētad-antam should be a compound
word; Sānskrīt student after ētad a hypen should be there; ētad-antam means
everything up to that; ētad-antam-śarīraṁ; all these are determined based on
what; Īśvara does not determine the type of śarīraṁ. Īśvara provides only pañca-
bhūtas for the creation; but the type of śarīraṁ is determined by what; yathā-

karma yathā-śrutaṁ according to the different karmās and yathā-śrutaṁ different

upāsanas. Here the word śrutaṁ refers to upāsanas done by a jīvā; and this idiom
yathākarma yathāśrutaṁ comes where: if you remember it will be fine and it
comes in the Kaṭhōpaniṣat 2.II.7 which reads as
र्ोननमन्र्े प्रपद्यन्ते िरीरत्वार् दे नहनः ।

स्िाणुमन्र्ेऽनुसंर्न्न्त र्िाकमय र्िाश्रुतम् ॥ ७॥
yōnimanyē prapadyantē śarīratvāya dēhinaḥ |

sthāṇumanyē:'nusaṁyanti yathākarma yathāśrutam || 7||
Yamadharmaraja says to Nacikētas; different people take different bodies

according to their karma and upāsana; Bhagavān is not responsible. Therefore,
Śaṅkarācārya says yathākarma yathāśrutam is equal to jñāna-karma-phalāni,
śarīrāṇi all the bodies are the result of jñānam and karma. And what is the
meaning of the word jñānam; not brahma-jñānam; Brahma jñānam will never
nourish the body. Brahma jñānam will finish the body; so here jñānam means
upāsanāni. So thus all the inferior and superior bodies are the branches of the
prapañca-vṛkṣa; tasya prapañca-vr̥ kṣasya śākhā iva śākhāḥ they are as though the
branches of the universe ; and prasr̥ tā ḥ is in the mūlam; is equal to pragatāḥ,
pragatāḥ means extending ; spreading over ; spreading up and down are the
branches; prasr̥ tāḥ is equal to pragatāḥ; pragatah is equal to spread over or
extending.
Then the next word in the mūlam is guṇapravr̥ ddhāḥ nourished by the three
guṇas; sattva-rajas-tamōbhiḥ according to Śaṅkarācārya kārya-kāraṇā saṅgādaiḥ;
according to Madhusūdana Sarasvatī both are ok; sattva rajas tamōbiḥi
pravr̥ ddhāḥ is in the mūlam and is equal to sthūlīkr̥ tā ḥ means fattened; body is
born as small and it become grows and grows; therefore, sthulikrtaḥ means
fattened by the three guṇās; and upādānabhūtaiḥ, Sanskrit should connect this
with guṇaiḥ in the previous line; upādānam means material-cause; three guṇās
are the material-cause of the body as well as the universe; thus we have got two

material-causes. Brahman is also called material-cause; three guṇās of māya is

also called material-cause; we have got two material causes one is called vivartha-
upādāna-kāraṇam and another is pariṇāmi-upādāna-kāraṇam; Brahman the
material-cause provides the existence for the world; māya the material-cause
provides nāma-rūpa for the material world. Brahman provides existence and māya
provides the nāma-rūpa; Brahman is called vivartha-upādāna-kāraṇam because it
provides existence without changing; changeless-material-cause is called vivartha-
upādāna-kāraṇam and māya provides the nāma-rūpa by undergoing change;
therefore māya is called pariṇāmi-upādāna-kāraṇam. Thus when you say wall is;
the wall-nāma-rūpa is the contribution of māya; when you say is that is the
contribution of Brahman. Here the word upādāna-bhūtaiḥ is pariṇāmi-upādāna-
bhūtaiḥ. This you can enjoy; it is called śāstra-ānanda; so upādāna-bhūtaiḥ guṇaiḥ
pravr̥ ddhāḥ; pravr̥ ddhāḥ; Sānskrīt students again note there is a visarga; all are in
the plural number pravr̥ ddhāḥ sthūlīkr̥ tāḥ; and it is feminine-bahu-vacanam
adjective to śākhāḥ; therefore, akāranta-sthriliṅgaḥ, pravṛddhā śabdaḥ prathama
vibaktiḥ bahu-vacanam.
Next description is viṣaya-pravālāḥ; is in the mūlam is equal to viṣayāḥ all the

sense-objects in the form of śabdādayaḥ; śabda sparśa rūpa rasa and gandha;
catering to the five sense-organs, the eyes, ears, nose tongue and skin; they alone
are pravālāḥ iva; karma dāraya-samāsa. Viṣayāḥ-ēva- pravālāḥ, viṣaya- pravālāḥ;
upamāna uttara-pada karma-dāraya samāsa. So śabdadaya ēva pravālāḥ iva; the
sense objects are as though the shoots or tender branches of the huge vṛkṣa; and
they come from where; dēhādikarmaphalēbhyaḥ aṅkurībhavanti, they originate
from dēhadi, from the body itself; which itself is karma-phalaṁ; so from the body,
which are karma phalaṁ; sense-objects are born as though out of the body.
Now it is a very vague statement, if you think and if you don’t think all are ok; if
you think there is a problem because Śaṅkarācārya says the sense-objects
originate from the body . How can you say sense objects originates from the body ;
therefore, you have to use your imagination ; the sense -object of the next sr̥ ṣṭi; is

born out of the karma of the current body; because next creation comes for whose
purpose; my own sukha duḥkha anubhava, I create the next one. Kāmānya
kāmayatē manya mānaḥ; sā kāma bhir jāyatē tatra tatra. When I got like jaḍa-
bharata meditating on the deer; because it became dear to him and therefore, he
meditated on the deer and that meditation he did in the current manuṣya-śarīraṁ
and that created what; the next-śarīraṁ; thus the next creation’s sense-objects we
alone create by our own kāma. Therefore, Śaṅkarācārya says sense objects or
future sense-objects are the creation of current human body. So dēhādi-karma
phalēbhyaḥ śākhābhyaḥ aṅkurī-bhavanti īva; as though, tēna viṣaya-pravālāḥ
śākhāḥ.
And I have to make a small correction ; it is not karma -dārayah; it is bahuvr̥ hi ;

viṣayaḥ ēva-pravālāḥ yasya or yāsam śākhānām ; bahuvr̥ hi; upamāna uttarapada
only but instead of karma dāraya it should be bahuvṛhi samāsah.
संसारवृक्षस्र् परममूलं उपादानकारणं पूवयम् उक्तम् । अि इदानंकमयफलजननतरागद्वे िाददवासनाः मूलानीव धमायधमयप्रवृशिका

रणानन अवान्तरभावीनन तानन अधश्च दे वाद्यपेक्षर्ा मूलानन अनुसन्तताननअनुप्रनवष्टानन कमायनुबन्धीनन कमय धमायधमयलक्षणम्
अनुबन्धः पश्चाद्भानव, र्ेिाम् उद्भूनतम् अनु उद्भवनत, तानन कमायनुबन्धीनन मनुरर्लोके नविेितः ।अत्र नह मनुरर्ाणां कमायचध
कारः प्रशसिः ॥ २ ॥
saṁsāravr̥kṣasya paramamūlaṁ upādānakāraṇaṁ pūrvam uktam | atha idānīṁ

karmaphalajanitarāgadvēṣādivāsanāḥ mūlānīva dharmādharmapravr̥ttikāra ṇāni
avāntarabhāvīni tāni adhaśca dēvādyapēkṣayā mūlāni anusantatāni anupraviṣṭāni
karmānubandhīni karma dharmādharmalakṣaṇam anubandhaḥ paścādbhāvi, yēṣām
udbhūtim anu udbhavati, tāni karmānubandhīni manuṣyalōkē viśēṣataḥ | atra hi
manuṣyāṇāṁ karmādhikāraḥ prasiddhaḥ ॥ 2 ॥
Saṁsāravr̥ kṣasya paramamūlaṁ upādānam kāraṇaṁ pūrvam uktaṁ; so in the first

ślōka the primary cause of the prapañca-vṛkṣa was mentioned; in the form of
Īśvara; primary cause is Īśvara. So Īśvara is called parama mūlam the original
cause, upādānam kāraṇam material cause or you can take it as one word itself;
upādānakāraṇam; uktam; pūrvaṁ-uktam; pūrvaṁ means prathamā-slōkē uktaṁ.

Atha idānīṁ, it is very important portion, God can never be the cause of creation
by himself; that is why the fundamental question people ask repeatedly why did
Bhagavān create the world; a very big problem and atheism itself comes because
of this, because if Bhagavān is responsible for all the problems of the world, why
should I worship that Bhagavān. This is repeatedly asked; that is answered in this
important ślōka; Bhagavān alone is not the cause; jīvā’s-karma also is the cause;
therefore, the simple answer is Bhagavān creates the world because jīvās have
done the karma; and this answer creates a problem because people ask the next
question why did Bhagavān create jīvās; this question comes because people think
jīvās are created by Bhagavān. This is one of the most fundamental misconception;
jīvās are created by Bhagavān; we should make a note jīvā’s body alone is created
by Bhagavān; jīvās themselves are never created; jīvās are anādi; these two you
must understand; Bhagavān creates the world for the sake of jīva, because of his
karma and jīvās are anādi. These two statements if you keep in mind, the question
will be answered. Bhagavān creates the world for the sake of jīvās and jīvās are
anādi. If you understand these two aspects, we will not ask the question because
these two points are not known to majority of humanity. Otherwise they will ask
why did Bhagavān create the world why did Bhagavān create jīvās and these two
questions creates the eternal problem. Therefore, ataḥ idānīṁ.
Another aside note; this is based on the Br̥ hadāraṇyakōpaniṣat there is a portion
called Saptānna Brāhmanam;
यत्सप्तणतनणवन मेधयण तपसणऽऽजनयन्त्पतण ।
yatsaptānnāni mēdhayā tapasā:':'janayatpitā | mantra 1[I.v.1]
is the first mantra in that saptanna brāhmanam; it is the first chapter I think 5th
section brāhmaṇaḥ 5; saptanna brāhmanam; that is the basis for this particular
portion; saptānna brāhmanam says the entire world is created by jīvās; mēdhayā
tapasā pitā jīvaḥ ajanayat; the jīvās created this world; because of his karma and
upāsana; a unique portion in the entire vēdas; where the entire section says jīva

create the world. So naturally the question will come in some part you say
Bhagavān creates the world; in Saptānna Brāhmanam it is said that the entire
section jīva create the world; therefore, what is the view of the scriptures; in one
place Bhagavān created; in another place jīva created; who did it; what is our
answer and we say it is a joint-venture. One is sāmānya-kāraṇam and the other is
viśēṣa-kāraṇam. Who built the house? Builder or the owner; builder is the
sāmānya-kāraṇam for he has got all the material; but the design is viśēṣa-
kāraṇam. Svāmi Chinmayananda says, the owner gives the blueprint to the
builder; keep the kitchen here, keep the dining room here, keep pūjā room under
the staircase; Bhagavān is always under the staircase; who decides that; not the
builder, Bhagavān is the builder, the sāmānya kāraṇam and the owner is the
viśēṣa-kāraṇam and it is a joint-venture. I repeat it so that the message is well
registered.
Atha idānīṁ; now the viśēṣa kāraṇam jīva is introduced; karma-phala-janita-rāga-
dvēṣādi-vāsanāḥ thus we have got so many vāsanas; vāsanas means impressions;

samskāras and vāsanas are impressions; vāsanas are born out of what; karma-
phala-janita because of our own karma-phalaṁ; our own repeated karmās; and in
the form of rāga-dvēṣa; ādhi; rāga dvēṣa etc; rāga dvēṣa is primary; vāsana. So for
vāsana there is a definition given in yōga-vāsiṣṭa; it is often quoted; I have not
quoted that very often or never perhaps but it is a very beautiful definition; worth
noting;
दृि भावनर्ा त्र्क्त, पूवायपर नवचारणम् ।

र्िादानाम् पदातयस्र्, वासना सा प्रकीर्तंता ॥
dr̥ḍa bhāvanayā tyakta, pūrvāpara vicāraṇam |

yathādānām padārtasya, vāsanā sā prakīrtitā ||
Beautiful definition; Padārthasya ādhanam when a person instinctively, naturally

mechanically goes after a padhārtha; like early morning naturally we go for what;
coffee; Padārthasya ādhanam; going naturally after a padārtha; tyakta, pūrva

apara vicāraṇam, without the involvement of thinking; or deliberation; no thought

is involved; imagine a person has been given homeopathy medicine; and
homeopathy medicine has been given and the first instruction of the homeo
advice is give up coffee; in fact many people give up homeopathy medicine
because of the advice to give up coffee; and now he has decided to give up coffee;
even though he has decided only until the homeo medicine is over, and he is going
to come back to coffee; but during morning even though he has decided not to
take coffee; vyakta pūrva aparā vicāranam, without thinking of the past or future;
what is the past, I have decided not to take coffee; what is the future; if I take
coffee, the medicine will be ineffective; without thinking all these when I go after a
thing, a padārtha ; tyakta pūrva aparā vicāranam , bahuvr̥ hi; ādhanam, yat
adhanam; taking to any sense-object without thinking; thoughtless pursuit of
sense object; habitual pursuit of sense objects. And how did this come; dhṛda
bhāvanaya; because of repeated practice of coffee-drinking; how many years; 60-
70 years; dhṛda-bhāvana means by repeated-practice; so dhṛda-bhāvanaya tyakta
pūrva apara vicāranam yat ādhanam which makes me go after things
thoughtlessly, because of past habit.
Let us take the English definition; habit is that which makes me thoughtlessly go
after something because of the past habit; and the past habit can be of the
current-janma or the pūrvajanma; that is what Br̥ hadāraṇyakōpaniṣat says taṁ
vidyā karmāṇi samanvāra bhēde pūrva prajñā ca; the past-janma vāsana also we
carry in our sūkṣma -śarīraṁ; but stūla-śarīraṁ we give up but the vāsanas of the
previous janma are contained in the sūkṣma-śarīraṁ; and we carry the pūrva-
janma vāsanas; what is the definition of habit? The habits because of which we
developed because of the past, and because of which we thoughtlessly go after
objects; in simple English habit can be called vāsana.
Therefore, rāga dvēṣa habits or vāsanas, mūlani iva; they are as though the
contributory roots for the next creation ; dharma adharma pravr̥ tti kāra ṇāni,

because of that a person does and this alone Arjuna asked in the 3rd chapter;
ślōka 36;
अि केन प्रर्ुक्तोऽर्ं पापं चरनत पूरुिः ।
अननचछन्ननप वारणेर् बलाददव ननर्ोद्धजतः ॥ ३-३६॥
arjuna uvāca |
atha kēna prayuktō:'yaṁ pāpaṁ carati pūruṣaḥ |
anicchannapi vārṣṇēya balādiva niyōjitaḥ || 3-36||
A person knows it is wrong and commit that action; kāma esa krōda esah rajō
guṇa samutbhavah; kāma esa krōda esah means rāga dvēṣa vāsanas. That whole
portion refers to vāsana alone; vāsana overpowers freewill that is why the
question: Will or Vāsana? there is a constant war between will and vāsana;
sometimes will wins; and sometimes vāsana wins.

457 Verses 15.02 and 15.03
Page 367 Verse No.2, Bhāṣyam 2nd paragraph
Verse No. 2 Bhāṣyam continued
संसारवृक्षस्र् परममूलं उपादानकारणं पूवयम् उक्तम् । अि इदानंकमयफलजननतरागद्वे िाददवासनाः मूलानीव धमायधमयप्रवृशिकार

णानन अवान्तरभावीनन तानन अधश्च दे वाद्यपेक्षर्ा मूलानन अनुसन्तताननअनुप्रनवष्टानन कमायनुबन्धीनन कमय धमायधमयलक्षणम् अनुब
न्धः पश्चाद्भानव, र्ेिाम् उद्भूनतम् अनु उद्भवनत, तानन कमायनुबन्धीनन मनुरर्लोके नविेितः ।अत्र नह मनुरर्ाणां कमायचधकारः प्रशस
िः ॥ २ ॥
saṁsāravr̥kṣasya paramamūlaṁ upādānakāraṇaṁ pūrvam uktam | atha idānīṁ

karmaphalajanitarāgadvēṣādivāsanāḥ mūlānīva dharmādharmapravr̥ttikāra ṇāni
avāntarabhāvīni tāni adhaśca dēvādyapēkṣayā mūlāni anusantatāni anupraviṣṭāni
karmānubandhīni karma dharmādharmalakṣaṇam anubandhaḥ paścādbhāvi, yēṣām
udbhūtim anu udbhavati, tāni karmānubandhīni manuṣyalōkē viśēṣataḥ | atra hi
manuṣyāṇāṁ karmādhikāraḥ prasiddhaḥ ॥ 2 ॥
Lord Kr̥ ṣṇa introduces this chapter with a description of the entire universe; which
Śaṅkarācārya names it as saṁsāra itself. Therefore, the description can be called
prapañca-vr̥ kṣaḥ; or according to Śaṅkarācārya, saṁsāra-vr̥ kṣaḥ comparing the
universe into a tree.
In the first ślōka God has been introduced as the fundamental root of this tree;
and in the second verse, Lord Kr̥ṣṇa says God alone cannot be responsible for the
creation; God can be only the sāmānya-kāraṇam; and God cannot be responsible
for the diversity and disparity and differences. And therefore, we require a second
cause which is responsible for the differences, that second cause is jīva-karmāṇi.
Jīvas are many; their karmās, are in this context, their vāsanas are many; instead of
karma, vāsanas are taken as the second bunch of causes called viśēṣa-kāraṇam.
With the help of Īśvara the sāmānya-kāraṇam and jīva the viśēṣa-kāraṇam; the
entire universe repeatedly appears and disappears. And that viśēṣa-kāraṇam in the

form rāga-dvēṣa-vāsanas is mentioned in the second half of the ślōka; adhasca

adhaśca mūlānyanusantatāni for which we are seeing the bhāṣyaṁ in the second
paragraph.
saṁsāra vrksasya parama mūlam upādāna kāraṇam pūrvaṁ uktam; after ultam
we have to put a full stop, which was said before; before means in the verse
number 1 with ūrdhva mūlam iti padēna.
Atha after talking about the general-cause, specific-cause is being described; atha
idānīṁ; idānīṁ now in the second-verse, second-half, karma-phala-janita-rāga
dvēṣādi vāsanas; so the vāsanas in the form of rāga and dvēṣa; vāsana can be
translated as samskāra; samskāra can be translated as inclinations. Impressions
which are responsible for our natural inclinations and according to śāstra, these
vāsanas not only belong to the current-janma, we brings lot of vāsanas from
pūrva- janma also; the pramāṇam is the well known Br̥ hadāraṇyakōpaniṣat mantra
तं नवद्याकमयणी समन्वारभेते पूवयप्रज्ञा च ॥ २॥

taṁ vidyākarmaṇī samanvārabhētē pūrvaprajñā ca || 4.4.2 sariraga brāhmanam ||
And how are the vāsanas generated; Śaṅkarācārya says karma phala janita; karma-
phala means karma-phala-bhōga janita; because of the experience of our own
karma-phala; some experiences are pleasurable-experiences while some are
painful-experiences; pleasurable-experiences will generate rāga toward those
objects and painful experiences will generate dvēṣa. Therefore, karma phala
bhōgēna rāga-vāsanaḥ, dvēṣa-vāsanaḥ ca bhavanti. Karma phala bhōga (bhōga we
have to supply) janita rāga dvēṣa vāsana. After vāsana, visarga is dropped, because
of sandhi rule; Vāsanāḥ, bahu-vacanam. Millions of vāsanas are generated.
Vāsanāḥ mūlānī iva; they are as though secondary roots other than Bhagavān, the
primary root. Why are they compared to roots? We should not blindly take it;
vāsanas are compared to roots because, just as roots sustain and nourish the tree,
vāsanas also sustain and nourish the saṁsāra-vṛkṣa.

Now the next question is how do vāsanas nourish the saṁsāra-tree; rāga will lead
to fresh karmās running towards the objects and dvēṣa will lead to another set of
karmās which are running away from the objects. Rāga-dvēṣa leads to pravr̥ tti -
karma and nivr̥ tti -karma and pravr̥ tti -nivr̥ tti karmās will produce pu ṇya-pāpa
phalaṁ; puṇya-pāpa-phalaṁ will produce punarapi-jananam punarapi-maraṇam.
Thus the saṁsāra-cycle is pedaled by us and Bhagavān does not do anything for its
continuity; all the jīvās are continuously pedaling the cycle ; through pravr̥ tti-karma
and nivr̥ tti -karma, running after and running-away. That is what is being said.
Dharma-adharma pravṛtti-karaṇāni; karaṇāni what are they, vāsana; karaṇāni
avāntara-bhāvīni; (there is a printing mistake in the Ghorakpur-edition, it is not
avantar-bhāvīni; it is avāntara-bhāvīni) avāntara means secondary roots, like in a
tree tap-root is there which is primary and there several secondary-roots;
Bhagavān is muktyam and vāsanas are avāntara, avāntara means apradhāna-
mūlāni and adhaḥ, they also grow further down; adhaḥ means down. Now
Śaṅkarācārya raises the question down for that standpoint of what or whom:
dēvādi-apēkṣayā ataḥ, because all the manuṣyās alone generate fresh-karmās;
remember animals do not have fresh-karmās, why, because they don’t have
freewill; therefore, animals don’t have freewill and therefore they do not add
fresh- karmās; animals exhaust prārabdha’ they don’t acquire āgāmi. Then, a
natural question may arise, it may not arise, by chance it arises, better we answer;
if animals exhaust their prārabdham they do not and they animal don’t acquire
āgāmi; they will not have punar-janma; because prārabdham exhausted, āgāmi
not acquired, therefore the animals gets vidēha-mukti; therefore animal-janma
seems to be better. This question if it is arises, give yourself a kuttu on the head;
This question should never come as you are senior-enough student; remember
prārabdha is exhausted; āgāmi is not required; there is third one; what is the third
one; mahā-sañcitam is there; remember every animal has acquired infinite sañcita-
karma in its past (you should not say past-birth), in its past-human-birth. Every
animal has acquired Infinite-sañcita-karma in its past-human-birth. Those sañcita
will determine an animal’s future janma. But here the context is animals don’t

acquire āgāmi; and human beings alone acquire āgāmi; those karmās are roots
further down-below.
Now the next question is how do you say human birth generates roots down-
below; how can you use the word down with regard to human-janma? Pātālam can
be said down; but you cannot use the word down. So Śaṅkarācārya explains:
human birth is down from the standpoint of (carefully he is using, you see ~ very
beautiful ~ intelligent-bhāṣyam) dēvādi-apēkāaya, manuṣya-janma is ataḥ;
therefore, adhaśca-mūlāni; (very alert commentary). So manuṣya-janma is adhaḥ
from the standpoint of dēvās who are in higher-lōkas lokas. And these vāsanas
extend where: to anusantatāni; they are spread over all over; anusantatāni is in
the mūlam is equal to anupraviṣṭāni; santatam means praviṣtam; they
interpenetrate all over; our desires are not confined to Chennai, our street; we live
in our street; but morning getting up, our thought goes to all over the world;
because our family is spread all over; and therefore, not only we have rāga-dvēṣa
with regard to ourselves; we pray for the fulfilment of the rāga-dvēṣa of our
children. Svāmiji an aṣtōttaram I did for my California-grandson; therefore, our
mind is all over; therefore, anupraviṣṭāni; and each rāga-dvēṣa will produce what
karma-anubandhīni; anubandaḥ here means generating fresh-karma. Anubandah
means consequence; the consequence of rāga-dvēṣadhi-arcana; sakāma-arcana or

niṣkāma-arcana? I have already said California-grandson; therefore, no more
niṣkāma. Therefore, karma-anubandhīni; that is in the mūlam , bahuvr̥ hi-samāsa;
karma anubandhaḥ yēṣān tāni, karmānubandhīni. And what do you mean by
karma? Sankaracharya gives dharma-adharma-lakṣaṇam; action; action here
means sakāma-karmāṇi; niṣkāma-karma will not nourish saṁsāra,. Niṣkāma
karmā, the same arcana we do; jñāna-vairāgya-siddhiyartham; saṁsāra-
ahaṁkāra- mamakāra will not be fattened when we do sakāma-arcana; ahaṁkāra
and mamakāra; my children, my grand-children my great-grand children; my
ahaṁkāra and mamakāra will thrive; it will rise. Our goal is supposed to be what?
Nirmamaḥ; nirahankāraḥ; instead of that, sakāma-pūjas and sakāma-arcana will

increase more and more. Bigger the family, bigger the number of sakāma-arcanas;
for each-one’s birthday, for each one’s marriage-day, we have to do that. That is
disturbing-news, but I have to tell this to all of you somewhere because I am same
behind the mike; I will not tell this when I come down because you may punch my
nose. Therefore, here I am safely away, therefore I am trying to talk about
ahaṁkāra-mamakāra-nāśāḥ. So dharma-adharma lakṣaṇam is adjective to karma,
is anubandhaḥ; anubandhaḥ is equal to paścādbhāvaḥ ~ here also there is a
printing mistake in Ghorakpur edition ~ it should be paścādbhāvī, not bhāvō;
paścādbhāvi, nakārantaḥ pulliṅgaḥ; paścādbhāvin śabdhaḥ; bhāvin, bhāvinō,
bhāvinaḥ; it is the meaning of the word anubandhaḥ; paścādbhāvī means
consequence; consequence of what; consequence of rāga-dvēṣa-vāsana. Every
rāga-dvēṣa-vāsana generates karma; every karma generates puṇya-pāpa; every
puṇya-pāpa generates punarapi-jananam punarapi-maraṇam. Yēṣām indicates
bahuvr̥ hi-samāsa; yēṣām udbhūtim anu udbhavati, iti anubandhini; tāni
karmānubandhīni. And where do they come; manuṣyalōkē; because human-beings
alone have got freewill. In fact we should not say human-being alone has got
freewill; it is a compromised-expression. According to śāstram; all the jīvās have
freewill; we should not say human-being; we should say all the jīvās have got
freewill; but the freewill will function only in human-janma. Suppose the human
being becomes an animal in the next janma; what happens to the freewill which he
had in manuṣya-janma; when he becomes a donkey or monkey in the next janma,
free-will does not go away and the freewill will remain dormant. From donkey-
janma to octopus-janma, freewill remain dormant; but from octopus (octopus and
all I am saying just like that ~do not think that I am deliberately doing that, I have
to use some creature!) because from that janma, when out of sañcita-janma, the
octopus also has got sañcitam; and in the sañcitam, there is puṇyam for manuṣya-
janma and when the octopus becomes manuṣyaḥ; then what happens is that the
freewill come afresh; the suppressed-freewlll gets activated when the octopus
becomes a manuṣya. Therefore, jīvās will always have freewill; either in dormant-
form or in active-form. Therefore, what I want to say is we should never say

human-beings have freedom; we should say in human-birth freewill is active; this

must be the appropriate-expression.
So manuṣya-lōke viśēṣataḥ; specifically in manuṣya janma; after a viśēṣataḥ full

stop. And then he explains: atra hi; atra hi means only in manuṣya-śarīraṁ, karma
adhikāraḥ; the sub-commentators, the word manuṣya-lōkē means manuṣya-śarīre;
the word lōkaḥ in this context means śarīraṁ or dēhah; so atra hi manuṣya-śarīre,
manuṣyāṇāṁ karma-adhikārāḥ, the right to perform deliberate, thoughtful, well-
planned, pre-meditated karmās are possible; both laukikam as well as vaidikam.
The anvaya: guṇapravr̥ ddhā viṣayapravālāḥ ~ Sānskrīt students, both are striliṅga
bahu-vācanam - not pulliṅgam - tasya śākāḥ; adhaḥ ūrdhvanca prasr̥ tā ḥ. Adhaḥ
manuṣya-lōkē, karmānubandhīni mūlāni ca anusantatāni . Both prasr̥ tā ḥ in the
previous sentence and anusantatāni in this sentence we take as purṇa-kriya; they
are the verbal forms of those roots.
Verse 15.03 Introduction and Verse 15.03
र्स्तु अर्ं वर्णंतः संसारवृक्षः —
yastu ayaṁ varṇitaḥ saṁsāravr̥kṣaḥ —
न रूपमस्र्ेह तिोपलभ्र्ते नान्तो न चाददनय च सम्प्रनतष्ठा ।
अश्वत्िमेनं सुनवरूढमूलमसङ् गिस्त्रेण दृढे न चछत्त्वा ॥ गीता १५.०३ ॥
na rūpamasyēha tathōpalabhyatē nāntō na cādirna ca sampratiṣṭhā |

aśvatthamēnaṁ suvirūḍhamūlamasaṅgaśastrēṇa dr̥ḍhēna chittvā || Gītā 15.03 ||
I will give you the gist of the ślōka . In the following verse alone Lord Kr̥ ṣṇa talks
about the minus points of the huge prapañca -vr̥ kṣaḥ; until now it is an objective-
description and now he wants to talk about two powerful-minus points. Number
one it is continuously-changing therefore, it is mithya. It is continuously changing
and therefore not stable; therefore mithya; therefore it is not reliable; therefore, it
cannot give security; therefore, the fundamental-problem of saṁsāra, the problem

of insecurity will continue for the human being. The world can never solve the
problem of insecurity. Therefore, if a person wants security, the only intelligent
way is to turn away from the world. Turning away from the world is the beginning
of spirituality.
पराच्चच खानन व्यतृणत् स्वर्म्भू- स्तस्मात्पराङ् पश्र्नत नान्तरात्मन् ।

कभश्चिीरः प्रत्र्गात्मानमैक्ष-दावृिचक्षुरमृतत्वचमचछन् ॥ कठ. I I .1. १॥
parāñci khāni vyatr̥ṇat svayambhū- stasmātparāṅpaśyati nāntarātman |

kaściddhīraḥ pratyagātmānamaikṣa-dāvr̥ttacakṣuramr̥tatvamicchan || kaṭha. II.1.
1||
पराचः कामाननुर्न्न्त बाला-स्ते मृत्र्ोर्यन्न्त नवततस्र् पािम् ।

अि धीरा अमृतत्वं नवददत्वाध्रुवमध्रुवेन्रवह न प्राियर्न्ते ॥ कठ. I I . २ ॥
parācaḥ kāmānanuyanti bālā-stē mr̥tyōryanti vitatasya pāśam |

atha dhīrā amr̥tatva ṁ viditvādhruvamadhruvēṣviha na prārthayantē || kaṭha. II. 2
||
Turning away from the world which Śaṅkarācārya interprets as sanyāsa āśrama.
Turning away from the world and turning towards the Ātma is the first step for
discovering security in ourselves. This turning point
परीक्ष्र् लोकान् कमयचचतान् ब्राह्मणो ननवेदमार्ान्नास्त्र्कृतः कृतेन ।

तनद्वज्ञानािं (सन्र्ासं स्वीकृत्र्) स गुरुमेवाभभगचछे त् सचमत्पाभणः श्रोनत्रर्ं ब्रह्मननष्ठम् ॥ मुडिक I .2.१२॥
parīkṣya lōkān karmacitān brāhmaṇō nirvēdamāyānnāstyakr̥taḥ kr̥tēna |
tadvijñānārthaṁ(sanyāsaṁ svīkṛtya) sa gurumēvābhigacchēt samitpāṇiḥ śrōtriyaṁ

brahmaniṣṭham || muṇḍaka I.2.12||
(highlighted words added by Swamiji  ~ to indicate Śaṅkarācārya’s thoughts).

Therefore this ślōka is equivalent to parīkṣya lōkān karmacitān. Therefore
Śaṅkarācārya introduces yaḥ tu ayaṁ varṇitaḥ; the above-described tree saṁsāra-
vr̥ kṣaḥ, the tree of saṁsāra or prapañca, na, it is never stable; it is never the same

all the time. That is what the modern problem. They get married to someone,
without seeing the compatibility between the two minds. Compatibility is the basis
for the modern-marriage; traditional marriage is never based on compatibility; if
compatibility is there incidentally you have good prārabdha; it is not there, it is
good news; because you are exhausting bad prārabdha. If there is compatibility
you have good-prārabdha; if you do not have compatibility, you are exhausting
bad-prārabdha. Therefore, get married. This is the vēdic-tradition; because if the
compatibility is the basis for marriage, compatibility will not be stable, why,
because human mind is continuously changing; therefore, compatibility may last
for one-year, two-year or three-years; therefore, if it is compatibility-based-
marriage, gṛhasthasrama can never survive. And they felt for sufficient length of
karma-yōga gṛhasthasrama has to survive; thereafter compatibility is continuing
or not; you take to vānaprastha-āśrama which is saving grace for both. Therefore,
that vānaprastha-āśrama and sanyāsa-āśrama was the only option where one can
get out of the gṛhasthasrama. Therefore, what I want to say is nothing remains the
same including compatibility between husband and wife. If it continues, it is
wonder if it does not continue, it is very very natural. Therefore, stability and
security cannot come from family also. The stability and security cannot come from
family also; it has to come from God in the initial-stage and myself in the final-
stage. The world-dependence [family-dependence] to God-dependence to self-
dependence is our journey. Any way I am getting lost in the topic and now we will
go to the bhāṣyaṁ.
न रूपम् अस्र् इह र्िा उपवर्णंतं तिा नैव उपलभ्र्ते, स्वप्नमरीचर्ुदकमार्ागन्धवयनगरसमत्वात्; दृष्टनष्टस्वरूपो नह स इनत अत
एव न अन्तः नपर्यन्तः ननष्ठा पररसमान्प्तवाय नवद्यते ।
na rūpam asya iha yathā upavarṇitaṁ tathā naiva upalabhyatē ,

svapnamarīcyudakamāyāgandharvanagarasamatvāt; dr̥ṣṭanaṣṭasvarūpō hi sā iti ata
ēva na antaḥ na paryantaḥ niṣṭa parisamāptirvā vidyātē |
Asya ūpam yathā varṇitaṁ; the nature of the world, tathā, tathā is in the mūlam is
equal to yathā varṇitaṁ; (Sānskrīt students, yathā varṇitaṁ is a compound-word ~

there should not be a gap; yathā varṇitaṁ means as described before, na

upalabhyatē, the world is never perceived the same day-after-day because
everything is continuously-changing and the change is two-fold; for an ignorant
person itself, the world is continuously-changing from one anātma-form to
another anātma-form. And there is another way also; that when a person becomes
a jñāni; then also world will not remain the same; the anātma-form of the world is
replaced by, fill up the blank, Ātma-form; anātmā-form of world is replaced by
ātma-form; idaṁ brahma, idaṁ kṣatram, imē lōka, imē-dēva; imāni bhūtāni, idaṁ-
sarvaṁ-Ātma. Therefore for ajñānis also the anātma-form will continuously change
from one anātma to another anātma-form; for the jñāni also world changes from
anātma form to Ātma; the net-result what; the world is never stable; and
Śaṅkarācārya wants to convey not only it is changing; therefore, it is mithya also.
Therefore, he gives different example to convey its mithyatvam. So svapna marīci
udaka māyā gandharva nagara samatvāt; Māṇḍūkya kārikā description;
आदावन्ते च र्न्नात्स्त वतयमानेऽनप तििा ॥

नवतिैः सदृिाः सन्तोऽनवतिा इव लभक्षताः ॥ मडिु क्र् काररका २.६॥
ādāvantē ca yannāsti vartamānē:'pi tattathā ||

vitathaiḥ sadr̥śāḥ santō:'vitathā iva lakṣitāḥ || maṇḍukya kārikā 2.6||
Jāgrat-prapañca is replaced by svapna-prapañca; svapna-prapañca is replaced by

suṣupti-prapañca which replaced by jāgrat-prapañca again; from avastha to avatha
the world is changing. And the modern science the quantum -theory also changes;
the world is never the same. depending upon the type of perception, the world
differ; objective-reality of the world is not there is the conclusion of quantum-
physics also (convenient also!). Therefore, what are the examples: svapna, like the
dream-world, marīcy-udaga; (you have to put the comma properly ~ not svapna-
marīcy; udaga-māyā) svapna, marīcyudaga; mirage-water; māya; māya - not māyā
gandharva; māyā means a magic-show; māya here means not that māya; of
Bhagavān; here māya means a magicians magic show; he takes a towel and just

moves three times, it becomes a bird; and the bird will fly for a few seconds and he
shows like that to become pieces of paper and falls down; towels to bird to pieces
of paper; if you are doubtful see the magic show, even from the internet; to
understand advaita see a few magic shows. Therefore, māya; the next one
gandharva-nagara; gandharva-nagara, the sky city; experienced amidst the
evening-clouds; if you look at it with imagination it appears as gandharva-nagarah;
it is one of the traditional examples in the śāstra; it is sky-city; gandharva-nagara
samatvāt. samatvāt means it is similar.
We don’t say jāgrat prapañca is also svapna; (be very careful) we do accept that
there is a difference between jāgrat and svapna; one is mental-projection and
another is māya-projection; therefore, we don’t say jāgrat-prapañca is svapna-
prapañca; look at the word samatvāt. Jāgrat-prapañca is similar to svapna-
prapañca; and similarity means what; both have got ETU; (ETU - not used for some
days - therefore I am repeating) that Experiencable, Transactable; Useful; both
have got ETU; both of them have got agamāpāyitvam; subject to arrival and
departure; and both of them are real in their respective-state; svakalē sathyavat
bhāti. Ātma bōdha verse six very important line; jāgrat prapañcaḥ, jāgrat
avasthayām satyaḥ; svapna-prapañcaḥ svapna-avasthāyām satyaḥ; (this is the
third similarity); ETU similarity; arriving-departing; similarly; real in their
respective-state - third similarity; and fourth similarity according to vēdānta; that is
difficult to digest; both of them borrow existence from the observer; both of them
[jāgrat prapañca and svapna prapañca ] ~ this is difficult to digest ~ borrow
existence from the observer; both means what: jāgrat-prapañca and svapna-
prapañca borrow existence from the observer; what is the proof; the jāgrat
prapañca will disappear for you the moment you go to svapna. Suppose God
forbid, in the middle of the class itself, the moment you go to the dream now;
āstika samāsam loses its existence; poor Svāmiji loses his existence; Gīta-bhāṣyaṁ
loses its existence; all of them exists only when you are in the waking state.
Therefore, by coming to the waking state, you choose to lend existence to this

jāgrat-prapañca; fourth factor is both of them borrow existence from the observer.
Therefore, both of them are mithya; in spite of ETU; both of them are mithya. Who
says? Śaṅkarācārya says borrowing from Vaitatya prakaraṇam of Māṇḍūkya Kārikā
and what I want to underline here is we don’t say jāgrat-prapañca is svapna-
prapañca; we admit that there are several differences. There are differences but
both of them are similar in these four respects; that we enumerated above; when I
say that the boy is like a lion; we don’t say he is lion; no; there are so many
differences between the boy and the lion. But I am highlighting the similarity. Thus
jāgrat and svapna are not the same and jāgrat and svapna are similar; in what
respect; in the four that we enumerated; what are the four; ETU, agamāpāyitvam,
note that svakālē this is very important; both are real in their respective states; and
finally both borrow existence from the observer . In these respects they are similar
and what is the most important dissimilarity ; one is mental-projection and another
is māya -projection; one is jīva -sr̥ ṣṭi and the other is Īśvara -sr̥ ṣṭi; one is
prāthibāsikam and the other is vyavahārikam; one is prāthibāsika-mithya and the
other is vyavahārika -mithya. In Tamil, one is gettikāran [intelligent-fellow] pulugu
and the other is aśattu [stupid-person] pulugu.
So svapna-marīcy-udaka-māyā-gandharva-nagara-samatvāt, dr̥ ṣṭa-naṣṭa-svarūpaḥ;
svapna is experienced and the next moment it is lost; which can be interpreted in
two ways; world itself is continuously-changing, our body between one day and
the other day millions of cells are discarded and billions of new cells are created;
that way you can say; or another method is jāgrat-avasthāyām-dṛṣṭam and svapna-
avasthāyām-naṣtam; dr̥ ṣṭa-naṣta avabhācah one can say ; dr̥ ṣṭanaṣṭasvarūpō hi sā,
this is in paranthesis or in brackets; iti ataḥ; therefore, antaḥ not only it does not
have its own nature; it is mithya and what is mithya you cannot trace the
beginning or the end; ataḥ ēva na antaḥ; antaḥ is equal to na paryantaḥ;
paryantaḥ is equal to niṣṭa samāptirvā, continuity or the end, na vidyatē is not
there. You cannot say how the rope-snake dies. How the rope-snake dies? What is

the manner in which rope-snake dies? When someone dies we ask the question,
how did he die? We want to know whether he had heard-attack or some other
reason; so if somebody wants explanation of the death of our rope-snake, what
will be the answer; you cannot talk about the end of the rope-snake, because in
the wake of knowledge what you understand?; there is no rope-snake to die; as it
is not real at all; therefore there is no death at all; therefore, in the wake of
knowledge we understand that there is no rope-snake whose death I can talk
about; whose birth also I can talk about. So ādi and antaḥ of mithya cannot be
logically talked about; it is a very important message. Ādhi and anta of mithya
cannot be talked about because on enquiry we understand it is not there at all;
where is the question of jātakam nakṣatram gōtram; etc. All these Māṇḍūkya
Kārika very elaborately discusses in the 2nd and third chapters. So samāptiḥ vā na
vidyatē. That is why we should not talk about nice-end of jīva at the time of vidēha-
mukti; and they are all for junior-student only. Slowly you conclude what is that
sañcita-karma is gone; āgāmi karma is avoided; then nicely prārabdha karma is
exhausted etc. some disease of other comes, and everything ends. They are all
logical-description of end of jīva; and you will find on enquiry it will have several
logical-problem; for junior student we say vidēha-mukti is the end of the jīva; really
speaking for a jñāni vidēha-mukti is not the end of the jīvā; jñāni says jīva need not
end because, what; there is no such thing called jīvā. That is why jīvan-mukti and
vidēha-mukti are only from ajñāni’s standpoint; from jñāni’s standpoint there is no
question of jīvan or vidēha-mukti; jīvaḥ ēva nāsti; na kascid jāyatē jīvaḥ
sambavōsya na vidyatē ētat ta uttamam sathyam yatra kinchit na jāyate. Therefore
only my repeated warning to become a senior student is to stop praying for
vidēha-mukti. As long as you pray for vidēha-mukhi, you successfully continue to
be a junior-student; one day or the other you have to become a senior-student,
which means the prayer for vidēha-mukti should appear non-relevant. You are
senior, what is the definition of seniority; understand this very very clearly, so that
you can assess yourselves. What is the mark of seniority; seeing the non-relevance

of vidēha-mukti and praying ‘meendum piravā varam vendum’ if you say I should
not get rebirth etc; means you have to get punishment. 
तिा न च आददः, ‘इतः आरभ्र् अर्ं प्रवृिः’ इनत न केनचचत् गम्र्ते । न च सम्प्रनतष्ठा च्स्िनतः मध्र्म् अस्र् नकेनचचत्
उपलभ्र्ते ।
tathā na ca ādiḥ, ‘itaḥ ārabhya ayaṁ pravr̥ttaḥ’ iti na kēnacit gamyatē | na ca

sampratiṣṭhā sthitiḥ madhyam asya na kēnacit upalabhyatē |
You cannot logically talk about any end; nor can you logically talk about the a
beginning; therefore, he says tathā; it means api ca; conjunction; moreover, na ca
ādiḥ, you cannot talk about the beginning also; that he explains ‘itaḥ ārabhya
ayaṁ pravr̥ ttaḥ’ from this point the world originated you cannot say ; even when
we talk about the sr̥ ṣṭi with the statement tasmāt vā ētasmat ātmanaḥ ākāśa
sambhūdaḥ; we should very carefully note is not that ākāśa sambhūdaḥ is not
beginning of the creation but is the beginning of the current-manifestation. We
never talk about the beginning of creation; ākāśa-sambhūdaḥ means beginning of
current-janma, ‘current’-adjective is very important; current-manifestation
because we had past-manifestation also before that again past-manifestation.
Avyaktani bhūtāni vyakta madhyāni Bhārata; avyaktanidanan ēva; it is from
vyaktaṁ to avyaktaṁ and avyaktaṁ to vyaktaṁ; there is no question of beginning
at all. Therefore ‘itaḥ ārabhya pravr̥ ttaḥ’ iti, in this manner, kēnacit na gamyatē; na
ca gamyatē, nobody can understand that is why in Māṇḍūkya Kārikā third chapter
Gaudapādācārya just destroys into pieces all theories of creation; whether it is sat-
kārya-vādaḥ or asat-kārya-vādaḥ; even karma-kārya-vādaḥ of Vēda itself; he says
even karma-kārya- vādaḥ only a temporary theory of creation at the time of
adhyārōpa. Āpavādha-kālē the theory of karma also must be taken off. When jīva
himself is not there; where is the question of karma, or sañcita or āgāmi all are
dismantled. Therefore karma-theory dismantled; sat-kārya vādah; and asat-kārya
vādaḥ and Buddhistic theory saṅgātha vādaḥ that theory also destroyed; all of
them are dismantled; therefore, you cannot talk about and you cannot understand

a beginning at all. OK, the world does not have a beginning and the world does not
have an end; that means is there a middle; because end and the beginning are not
there; in the middle the world is there. Again Gaudapāda says:
आदावन्ते च र्न्नात्स्त वतयमानेऽनप तििा ॥

नवतिैः सदृिाः सन्तोऽनवतिा इव लभक्षताः ॥ ६ ॥
ādāvantē ca yannāsti vartamānē:'pi tattathā ||

vitathaiḥ sadr̥śāḥ santō:'vitathā iva lakṣitāḥ || 6 ||
you cannot talk about the middle also; na ca sampratiṣṭā is in the mūlam is equal
to sthithiḥ; is equal to madhyam; madhyam means middle; na kēnacit upalabhyatē
so you can experience the world; enjoy the world in the mūlam class I said world
has got beauty; we cannot talk about beauty like form colour etc; on Brahman.
Brahman appears to be bland; like the bland-diet; (all the three times, boiled
vegetables) therefore, Brahman looks like blank boiled vegetable diest; world has
got beauty variety and novelty; therefore, thoroughly enjoy the experience of the
world and thank māya for that also; what vēdānta says is appreciate the world;
that is called bhakti. A jñāni’s-bhakti is appreciation of the world and its beauty;
without leaning on; appreciate but understand it does not have stability; ajñāni has
got bhakti, he appreciates viśva-rupa and leans on it; jñāni has got bhakti in the
form of appreciating viśva-rupa but he never leans. When Bhagavān asks: do you
want support; you should say no; no; I am asaṅga-Ātma; which does not require
anybody’s support Oh viśva-rūpa-Īśvara you are wonderful; but I don’t need
anything from you; because ahaṁ svē mahimni pratiṣṭithaḥ asmi. This is called
jñāni’s-bhakti which is nothing but appreciation of viśva-rūpa without leaning
emotionally.

458 Verses 15.03 to 15.04
तिा न च आददः, ‘इतः आरभ्र् अर्ं प्रवृिः’ इनत न केनचचत् गम्र्ते । न च सम्प्रनतष्ठा च्स्िनतः मध्र्म् अस्र् नकेनचचत्
उपलभ्र्ते ।
tathā na ca ādiḥ, ‘itaḥ ārabhya ayaṁ pravr̥ttaḥ’ iti na kēnacit gamyatē | na ca

sampratiṣṭhā sthitiḥ madhyam asya na kēnacit upalabhyatē |
After describing the entire universe by comparing it to a huge tree in the first two
slōkās of this chapter , now in the third ślōka beginning , Lord Kr̥ ṣṇa points out the
problem of this prapañca-tree. And the primary problem is it is mithya; therefore,
asya rūpaṁ na upalabhyatē; you can never clearly define what it is; because it is
continuously changing. And if you go to its fundamental nature, you cannot even
define it as existent of non-existent; it is not-existent because it is negated by the
śāstra-pramāṇam. Sat cēt na bādhyēta whatever is negatable by a pramāṇam
cannot come under existent-category. And it cannot be said to be non-existent
also because what is non-existent will not be experiencable; asat cēt na pratiyēta
sat cēt na bādhyēta; this universe is experienced at the same time it is pramāṇa-
bādhyam therefore, you cannot even define it as sat or asat; therefore, asya
svarūpam na upalbhyatē. And therefore, you cannot talk about adiḥ antaḥ or
madhyam because when its existence itself is unsure, how can you talk about
beginning middle or end. That is why it is said in the śāstra:

न मुमुक्षुनय वै मुक्त इत्र्ेिा परमाियता ॥ Māṇḍūkya Kārika 2.३२॥

na mumukṣurna vai mukta ityēṣā paramārthatā || Māṇḍūkya Kārika 2.32||

Therefore, sr̥ṣṭi cannot be talked about; praḷayam cannot be talked about.

Therefore, it is experiencable but it is never never reliable for our peace, security
and happiness. It is experiencable; you can maximum use it for sādhana but it can
never be the goal of life because it cannot give lasting peace, security or
happiness; and therefore, we have to turn towards sathyam. Turning away from
mithya and turn towards sathyam; turning away from anityam; turning towards
sathaym; turning away from anityam is called vairāgyam; turning towards nityaṁ
is called mumukṣutvam; therefore with vairāgyam and mumukṣutvam, we should
turn away from the world; turning away from the world is the turning point in
one’s life. That is why it is a turning point. So what is the turning point for a human
being? According to śāstra, turning away from the world alone can be the turning
point and which alone is being pointed out in the third and fourth line which
Śaṅkarācārya will comment upon now.
अश्वत्िम् एनं र्िोक्तं सुनवरूढमूलं सुष्ठु नवरूढानन नवरोहं गतानन सुदृढानन मूलानन र्स्र् तम् एनं सुनवरूढमूलम्, असङ् गिस्त्रेण
असङ् गः पुत्रनविलोकैिणाभ्र्ः व्युत्िानं तेन असङ् गिस्त्रेण दृढे न परमात्माभभमु्र्ननश्चर्दृढीकृतेन पुनः पुनः
नववेकाभ्र्ासाश्मननशितेन च्चछत्वा संसारवृक्षं सबीजम् उिृत्र् ॥ ३ ॥
aśvattham ēnaṁ yathōktaṁ suvirūḍhamūlaṁ suṣṭhu virūḍhāni virōhaṁ gatāni

sudr̥ḍhāni mūlāni yasya tam ēnaṁ suvirūḍhamūlam, asaṅgaśastrēṇa asaṅgaḥ
putravittalōkaiṣaṇābhyaḥ vyutthānaṁ tēna asaṅgaśastrēṇa dr̥ ḍhēna
paramātmābhimukhyaniścayadr̥ḍhīkr̥tēna puna ḥ punaḥ vivēkābhyāsāśmaniśitēna
cchitvā saṁsāravr̥kṣaṁ sabījam uddhr̥tya || 3 ||
Ēnaṁ aśvattham, the above mentioned tree of universe or saṁsāram; yathōktaṁ,

ēnam is equal to yathōktaṁ; yathōktaṁ means above-described in the two slōkās;
suvirūḍhamūlaṁ, which has become very deeply entrenched because of the four
terrible factors: ahaṁkāra, mamakāra, rāga and dvēṣa; they have become very
very fattened; and therefore, suvirūḍhamūlaṁ is in the mulam which is equal to
suṣṭhu virūḍhāni is equal to virōhaṁ gatāni mūlāni; that saṁsāra-vrikṣa whose
mūlam, rāga-dvēṣa-vāsana has spread all over, because throughout life we
acquired and acquired and acquired. And every object I have acquired is become
my mamakāra-viṣayam; like my house, my car, my extra house in ooty-kodaicanal;

my extra car in my extra-shed; first extra, then extra to extra; thus my possessions
have become too many; and every possession is a centre of mamakāra, and the
more I have mamakāra, rāga-dvēṣa also; not only object but every relationship is
also a ‘mamakāra-viṣayam’. And mamakāra-viṣaya means their rāga-dvēṣa will
get transferred unto me; and their desires also will not confine to them; their
desires will become my desire; if my grandson wants to get admission somewhere
it is not the desire of the grandchild. Remember, it becomes deeper-desire; deeper
than grandson’s desire. But for me now it has become very strong. Thus desires
have expanded; rāgas has expanded; dvēṣa has expanded and each one is called
mūlam which has gone deeper. Therefore, Lord Kr̥ ṣṇa says suvirūḍhamūlam; well-
set-mūlam; that means what; not easy to pluck and even if we go away from
Chennai and go somewhere; wherever we go, they follow me; in fact to such an
extent even after taking sanyāsa, a person remains an external-sanyāsī but
internally all of them occupy. Therefore, the indication of suvirūḍhamūlam is mind
finds it extremely-difficult to forget that. Therefore, physically I may give up but
internally, mentally giving up the pañca-anātma and handing over to Bhagavān ;
tan man dhan sab kuch tēra ; it is only at the tip of the lip , in the heart of heart
nothing is given up . And therefore , Lord Kr̥ ṣṇa says you have to work hard for
vairāgyam; you have to work hard for inner-sanyāsa; inner-sanyāsa definition do
you remember; I gave one hour Guru-pūrṇimā talk; PORT-reduction [possession,
obligation, relationship and transaction] plus CLASP-rejection [claim of ownership
and controllership and anxiety due to ahaṁ mama and special prayers]; listen to
my Guru-pūrṇimā talk; that is the inner-sanyāsa; minimum inner-sanyāsa; but
Śaṅkarācārya will not be satisfied with inner-sanyāsa. He talks of both inner and
external-sanyāsa; that is called citva; cētanam means cutting the bonds; cutting
the shackles; sarva-saṅga-parityāgaḥ. That is said here; virūḍhāni is in the mūlam
is equal to ‘virōhaṁ gatāni’ deeply entrenched; is pañca-anātma-saṁbandaḥ;
yasya, yasya indicates bahuvr̥ hi-samāsa for Sānskrīt student; sam suvirūḍhamūlam
asaṅgaśastrēṇa; asaṅgaḥ means vairāgyam. Śaṅkarācārya takes asaṅgaḥ as
sannyāsaḥ; asaṅgaśastrēṇa, with the weapon of vairāgyam, with the weapon of

sanyāsa; at least internal sanyāsa and what do you mean by sanyāsa?

Śaṅkarācārya goes to Br̥ hadāra ṇyakōpaniṣat; because the entire Gīta is the
essence of the upaniṣats. Therefore, putraiṣaṇāyāśca vittaiṣaṇāyāśca
lōkaiṣaṇāyāśca vyutthāya ātha bhikṣācaryaṁ caranti (Brihadaranyaka, IIIrd
Chapter, 6th Brāhmaṇam (kahōla brahamanam) and again it comes in the 4th
Chapter, 4th section also (śārīraka Brāhmaṇam). sanyāsa three types of bonds;
putra, vitta [vitta means wealth] and lōka (desire for different lōka-prāpti]. I do not
want to go to the details Śaṅkarācārya has written an elaborate sanyāsa-bhāṣyaṁ
in Kahōla brāhmanam; that is the indication here,
So vyutthānaṁ means renunciation or sanyāsa; tēna asaṅga-śastrēṇa āntara

vairāgya śastrēṇa; and dr̥ ḍhēna it should not be a lukewarm vairāgyam . Such a
vairāgyam will not work ; dr̥ ḍhēna means it must be deep, tīvra-vairāgyam. And
how can you convert mandha-vairāgyam to tīvra-vairāgyam; by the practice of
vivēka; nitya-anitya-vasthu-vivēkēna; that is said here; asaṅgaḥ means vairāgyam.
Śaṅkarācārya takes asaṅgaḥ as sanyāsa ; paramātma-ābhimukhya-niścaya-
dr̥ ḍhīkr̥ tēna, by constantly remembering life is very short; I should not get stuck in
the family-activities all the time; life is very short; I should not get stuck in
grhasthasrama all the time; and I should find time for śravaṇa manana
nidhidhyāsanam. Therefore, value for śravaṇa-manana-nidhidhyāsanam is here
called paramātma-ābhimukhyam, turning towards Īśvara is śravaṇa-manana-
nidhidhyāsanam; ābhimukhyam means turning away; in Tamil they say: kādu vā vā
solradhu, vēdu pō pō solradu; vēdu means the behaviour of children; there is no
better source of vairāgyam than children. In fact gṛhasthasrama is meant for that
only; just have a few children to get perfect-vairāgyam and if the children don’t
give; once they get married, the daughter-in-laws and son-in-laws will certainly
give you vairāgyam. Do not ask me, how I know; you know well. Therefore,
paramātma-ābhimukyam means value for śravaṇa-manana-nidhidhyāsanam;
which requires quality-time and un-preoccupied mind. So the more I value time
and un-preoccupied mind; detachment will become stronger. So by that,

dhrdikritena, make your vairāgyam; here vairāgyam is compared to a sword or a

knife; that vairāgyam-knife must be sharpened by the value for śravaṇa-manana-
nidhidhyāsanam. And also includes trividha-dōṣaḥ-darśanaṁ; duḥkha-
miśritattvam atṛpti-karatvam and bandakatvam are three dōṣas I should
repeatedly meditate ; which Lord Kr̥ ṣṇa mentions in the thirteenth -chapter as
janma-mr̥ tyu-jarā-vyādhi duḥkha-dōṣaḥ-anudarśanam. Anudarśanēna it is
sharpened. Puna-punaḥ vivēka-abhyāsa-aśma-niśitēna; here vairāgyam is
compared to a knife; the knife has been sharpened in a special stone; therefore,
aśma- niśitēna; aśma means wetting stone is called aśma; and what is here the
wetting stone; vivēka abhyāsaḥ; this vivēka abhyāsa alone, to use my language:
world-dependence to God-dependence is the turning point; with that cchitvā here
means cutting. Cutting is only figurative-expression; you don’t physically cut; cut
the bandaḥ, bondage or shackle; shackle with what; saṁsāra-vr̥ kṣam cchitvā; here
vr̥ kṣam means be translated as vṛkṣa-bandham cchitvā; may you cut off all the
relationship with the world; sarva-saṅga-parityāgam-kṛtva; sabījam, mere cutting
of relationship is not enough; samūlam; it should be cut along with vāsanas; mūla
here means attachment to children; attachment to brothers; attachment to sisters;
attachment to grandchildren; therefore may you cut along with the vāsanas;
mūlam here means vāsana, which is the secondary route mentioned before;
adhaśca mūlanu anusantatāni that is called various vāsanas. All the vāsanas,
vāsana kṣayam alone is the toughest part; even jñānam can be attained; but
vāsana is very strong. So saṁsāra-vr̥ kṣaṁ, sabījam, here bījam refers to vāsana ;
savāsanam uddhr̥ tya, uddhṛya means uprooting; here the world bījam should not
be taken as ajñānam because ajñāna-nāśa is going to be told in the next ślōka
only; here we talk about vāsana, attachment; vāsana-thyāgaḥ. And the ślōka is
incomplete; Lord Kr̥ ṣṇa says having turned away from the world; the sentence is
incomplete and it will be completed in the next ślōka. Mere turning away from the
world is not enough; you have to turn towards guru-śāstra-upadēśa; tat-
vijñānartham sā gurumēva abigaccad samit pāṇiḥ; if one renounces the world and

does not go to a guru, then the mind will become an idle mind; śāstram is not
there; family has been dropped; neither family nor śāstram; if you have go to
Rishikesh, you will find many sannyāsis like rudderless boat, are stranded in
Rishikesh; they don’t gain Ātma-jñānam; and without worldly duties also, they get
into all kinds of wrong-activities. And they get completely destroyed; even taking
to drugs etc., because in Rishikesh, Uttarakāśi area; there are so many plants
which are intoxicating plants. (Bāng, etc.) And therefore, in the name of meditation
the get into all kinds of wrong habits; before renouncing the world one should fix
the guru; without guru, renunciation can become deadly. In fact, renunciation
itself should be done only with the permission of a guru. Then what should be
done is said in the next ślōka. The anvaya, I will give you after the next ślōka, as
this slōka is incomplete. The anvaya of 3rd and 4th ślōka will be seen later.
Before that one point. In verse No.1, while giving anvaya, I left out the word
avyayam; some students pointed out; very nice. So that you have to connect along
with avyayam asvattam prāhuh; before asvattam you have to connect avyayam.
Verse 15.04
ततः पदं तत्पररमार्गंतव्यं

र्त्स्मन्गता न ननवतयन्न्त भूर्ः ।
तमेव चाद्यं पुरुिं प्रपद्ये
र्तः प्रवृशिः प्रसृता पुराणी ॥ गीता १५.०४ ॥
tataḥ padaṁ tatparimārgitavyaṁ

yasmingatā na nivartanti bhūyaḥ |
tamēva cādyaṁ puruṣaṁ prapadyē
yataḥ pravr̥ttiḥ prasr̥tā purāṇī || Gītā 15.04 ||
I will give you gist of this important ślōka. Turning away from the world-mentally is
a turning point in a person’s spiritual-life; turning away can be internal; deciding
that hereafter psychologically I am not going to depend upon anyone; if anybody
asks who is your support, I will never mention the name of any family member.
Whenever the question of moral or future support come; either others ask or my

own mind ask, I will never mention the name of any blessed family member; never
name the husband wife or children or anyone; automatically my mind should say
ananyāścintayanto māṃ God alone is my support and the mind should practice
that. Without thinking I should say God is my support; and the verse I should
remember is ananyāścintayanto māṃ. This internal transformation should be
there even for a gr̥ hasthā , who is an internal sanyāsī and this is all the more
important for a person who takes āśrama-sanyāsa. And therefore, during sanyāsa-
ritual, one of the important prayers he chants is ananyāścintayanto māṃ because
sanyāsa that he takes is called vividhiṣā-sanyāsa; he has not become a jñāni. He is
taking the sanyāsa not with jñānaṁ, but for the sake of jñānam; therefore, the
sanyāsa is called vividhiṣā-sanyāsa; he has not come to binary-format; and he is a
sanyāsī very much in triangular-format. In vividhiṣā-sanyāsa the greatest mental-
disturbance will be security because no family is there; no land; no bank-balance;
not even possession for food; next meal from where it comes from he does not
know because he has to live on daily-bhikṣa and the greatest disturbance for
vividhiṣā-saṁnyāsi is as to who will provide him the basic-needs of life; rōti kapada
makhan; உண்ண உண்ணவும் உடுக்க உடையம் , இருக்க இைம் [food shelter and house];
these three become the fundamental questions. The next one will be worry about
the old-age. There is no medi-claim; there is no insurance; and there is no land.
When wife is not there where will be gold. No security. Therefore, the biggest
question mark will be old-age worry; for all of them the vividhiṣā-sanyāsī has one
answer; yōgakṣēmaṃ vahāmyaham, because remember, vividhiṣā-sanyāsī is in
triangular-format. Therefore, total surrender to God and holding on to God he has
to pursue the śāstram. Śāstram means what: search for where that God is.
Because he only knows that there is God; there is only parōkṣa- jñānam and he
does not know who that blessed-God is; is it a person; where is he located and his
regular prayer during pūja is; (there is a beautiful slōka ~ tava tattvam na jānāmi,
he has done pūjas and at the end he says I have worshipped you oh Lord but I
don’t know who you are.

Tava tattvam na jānāmi kidṛśōhi mahēśvara; I don’t know how you are; where you
and then what do I do; yādṛśōhi Mahādēva, tādṛśāya namō nāma; whatever be
your nature, I offer namaskāra; therefore, a vividhiṣā-sanyāsī also, based on the
śāstra-pramāṇam, he accepts the existence of God, which is based on faith in
śāstra-pramāṇam. He swears Bhagavān is; on what guarantee, because śāstram
says there is Bhagavān. That is called parōkṣa-jñānam; asti itēva upalabhvyaḥ
tattva bhāvēna na cō bayōḥ; asti itēva upalabhvyaḥ tattva prasiddadi; vividhiṣā-
sanyāsī has got only parōkṣa-jñānam; he swears God is there; because śāstram
says; if you ask what is the nature of that God, he says I don’t know. And then he
enters śravaṇa-manana-nidhidhyāsanam to find out what is God; where is God;
etc., and then only he discovers God is not an object; and if God is an object, God
also will be as much mithya as what? the saṁsāra-vṛkṣa is. If God is an object
located in a lōka, that God also will be mithya; anātmātvāt prapañcavat. Gone
All these you will know only when you read śāstram, that God can never exist as an
object; if he exists as an object, he will also be as much mithya; whichever bhakta
has says he experienced God in his life; we have stories, whichever bhakta has
experienced God in his life; I don’t question his experience; but that experienced
God will be mithya. Remember, vicāra-sāgaram; remember the discussion, Rāma-
Kr̥ ṣṇā-adi śarīram ; bhaktās might have seen Rāma , Bhaktās might have seen
Kr̥ ṣṇā, Śiva darśanaṁ might have occurred; vividiṣa-sanyāsī accepts all those
anubhavās; but he has one Kēnōpaniṣat mantra, nēdaṁ yadidamupāsatē; the
upāsya-dēvatā whom you ‘experienced’ also is anātma, why because you
‘experienced’, you ‘saw’ him. Therefore, that also cannot be the real-God; that is
also mithya;



(evening we are seeing that) everything he has to dismiss and if God is and he
cannot be an object; God can exist only in one way; that is śravaṇa-manana-
nidhidhyāsanam. If God is it cannot be an object, it has to be only in one way; that
God has to be subject; that asti ityēva upalabhdvyaḥ (Kathopanisad mantra) tatva
bhāvēna ca; asti to asmi. Īśvara can be real only if he is Me; what a conclusion;
Īśvara can be real only if He is Me. Therefore, better Īśvara be Me; otherwise be
unreal. We are giving him two choices; See Bhagavān we have put him in trouble;
Oh! Lord, you have only two options; be an object and be unreal and be me and be
real. See the wisdom; Vijñātāram arē kēna vijāniyāt; therefore, world-dependence
to God-dependence to finally the moment I say asmi from asti, I shift from
triangular-format to binary-format. Until then I surrender to the Lord. That
surrender is said in the second line. Anyway I got lost; when this topic comes, I lose
some balance!
Now let us come to the bhāṣyaṁ. So the second line is world-dependence to God-
dependence. And the next ślōka is God-dependence to self-dependence.
In world-dependence we are suppose in binary-format or triangular-format; and in

God-dependence also we are in triangular-format and only when we come to self-
dependence we are in binary-format. And once we come to the binary-format, we
are no more vividiṣa-sannyāsis; we are vidvat-sannyāsis. Are you able to
understand the path clearly. Very beautiful development. Ok. Let us go to the
bhāṣyam.
ततः पश्चात् र्त् पदं वैरणवं तत् पररमार्गंतव्यम्, पररमागयणम् अन्वेिणं ज्ञातव्यचमत्र्ियः । र्त्स्मन् पदे गताः प्रनवष्टाः न ननवतयन्न्त
न आवतयन्ते भूर्ः पुनः संसारार् ।

tataḥ paścāt yat padaṁ vaiṣṇavaṁ tat parimārgitavyam, parimārgaṇam anvēṣaṇaṁ

jñātavyamityarthaḥ yasmin padē gatāḥ praviṣṭāḥ na nivartanti na āvartantē bhūyaḥ
punaḥ saṁsārāya |
Tataḥ is in the mūlam is equal to paścāt means thereafter, thereafter means

turning away from the world, finding time and with an un-pre-occupied-mind for
jñāna-yōga; which means naturally reduction of karma-yōga; and reduction of
upāsana yōga also. Then alone there will be sufficient time for jñāna-yōga; that is
why when a person takes to vividhiṣā-saṁnyāsa, he leaves the family representing
the renunciation of worldly-duties and he removes the sacred-thread, representing
the renunciation of religious-duties; therefore quitting the family is worldly-duty
and dropping the thread is dropping the religious-duties; both of them are
renounced so that there is time and mind are available for spiritual journey. If a
person chooses to remain in grhasthasrama, one has to do the worldly-duties, by
PORT reduction of worldly duties and one has to remove the mental-
preoccupation by CLASP-rejection. PORT-reduction is for reducing worldly-duties,
and CLASP-rejection is for getting an un-pre-occupied-mind (I am not explaining
PORT-reduction and CLASP-rejection, because I have explained it in my Guru-
pūrṇima talk. If you know and remember, fine, or else, you can refer to it.
Therefore paścāt, tad anantaram means sanyāsa anantaram; padaṁ is in the

mūlam and is equal to vaiṣṇavaṁ, viṣnōh-padaṁ. Śaṅkarācārya seems to be a
Vaiṣṇava (we can all be happy!); and when he uses the world vaiṣṇavaṁ-padaṁ,
what type of viṣnu-padaṁ we should remember; it will be said later in the 15th
chapter itself. Śaṅkarācārya uses the word vaiṣṇavaṁ-pādaṁ with double -
intention; one is Lord Kr̥ ṣṇa is talking about the teaching and Lord Kr̥ ṣṇa says tat
mama paramaṁ-dāma; paraṁ-dāma, which is Lord Kr̥ ṣṇa’s abode; therefore,
vaiṣṇavaṁ-padaṁ is one significance; the second one is, you should remember
Kaṭhōpaniṣat; because Gīta is based on upaniṣat;
इद्धन्िर्ेभ्र्ः परा ह्यिाय अिेभ्र्श्च परं मनः ।

मनसस्तु परा बुद्धिबुयिेरात्मा महान्परः ॥ I .I I I .१०॥

महतः परमव्यक्तमव्यक्तात्पुरुिः परः ।

पुरुिान्न परं ककंचचत्सा काष्ठा सा परा गनतः ॥ I .I I I .११॥
नवज्ञानसारशिर्यस्तु मनः प्रग्रहवान्नरः ।

सोऽध्वनः पारमाप्नोनत तनद्वरणोः परमं पदम् ॥ I .I I I .९॥
indriyēbhyaḥ parā hyarthā arthēbhyaśca paraṁ manaḥ |

manasastu parā buddhirbuddhērātmā mahānparaḥ || I.III.10||
mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ |

puruṣānna paraṁ kiṁcitsā kāṣṭhā sā parā gatiḥ || I.III.11||
vijñānasārathiryastu manaḥ pragrahavānnaraḥ |

sō:'dhvanaḥ pāramāpnōti tadviṣṇōḥ paramaṁ padaṁ || I.III.9||
means parandāma; tat parimārgitavyam, by going through pañca-kośa-vivēka we

have to discover Viṣṇu-padaṁ is not elsewhere; Viṣṇu-padaṁ is within ourselves as
the sākṣi-caitanyam. Three mantras of Kaṭhōpaniṣat 1.3.9 reads as Vijnana-
sarathir-yastu; indriyēbhyaḥ parā hyarthā; mahataḥ paramavyakt (those three
slōkās). In short, vaiṣnavam-padaṁ means Ātma. That ātma-pādaṁ
parimārgitavyam, one should enquire into. This is in brackets or parenthesis.
Parimārgaṇam is equal to anvēṣaṇam; anvēṣaṇam means enquiry; enquiry how;
not independent self-enquiry, sitting in one corner and asking who am I, we don’t
accept independent-self-enquiry; all the upaniṣat stress tad vijñanārtham
gurumēvābhi gacchēd, enquiry with the help of guru and śāstra. Therefore, we
have to supply, guru śāstra upadēśēna anvēṣaṇam kartavyam; this is in brackets,
and then that is equal to jñātavyamityarthaḥ, enquiry is not an end in itself; I
should not say I have successfully enquired life-long. But have you understood?
Oh! No. I did enquiry; enquiring I died; Remember enquiry is not an end in itself;
enquiry should conclude in jñānam. Therefore, Śaṅkarācārya has written a
beautiful commentary; he says jñatāvyam ityartha; the enquiry should culminate in
binary-format; vividhiṣā sanyāsa should end in vidvat sanyāsa. Don’t die in
triangular-format. Therefore, jñatāvyam ityarthaḥ; yasmin padē gatāḥ; having

reached that destination of God, through enquiry, yasmin padē; yasmin is in the
mūlam; is equal to padē; padaṁ means mōkṣa-padaṁ, Ātma-padaṁ, vaīṣṇava-
padaṁ; gatāḥ having reached, na nivartanti, one does not return again; is equal to
na āvartantē, bhūyaḥ is in the mūlam; is equal to punaḥ saṁsārāya; again they
don’t come back to saṁsāra. Saṁsāra means triangular-format. Having reached
binary-format, he should not ask the question: “Can I use triangular-format now
and then: and that is not possible; ok you can do that now and then; but a time
should come; you never come to triangular-format psychologically; physically, your
life is in triangular-format only. Ahaṁkāra for vyavahāra jīva has to be there. As I
often say if someone asks who are you; you should not say nānta prajñām na
bhahiṣprajnam, etc.; there you have to tell you are jīva and you have accomplished
so many things all because of the Lord’s grace; we have to admit a God, we have
to do nitya-pūjā etc. but at regular interval you have to go to the green room; and
say I am not a jīvā, there is no real-jagat; and I don’t depend on Īśvara; “all these
three are veṣam” I must regularly remind; do vyavahāra in triangular-format; use
the language of triangular-format, but now and then minimum early morning
getting up; and night before going to sleep; the whole thing is a drama. All these
are only veṣam; jīva is also vyavahārikam, jagat is also vyavāharikaṁ; Īśvara is also
vyāvaharikaṁ; I am the adhiṣṭhānaṁ of jīva, jagat and Īśvara. All these three
belong to māya and I am the adhiṣṭhānaṁ Brahman. This you should remember
when you wake up; and before sleep, you should remember. In fact with that only,
one should attempt to go to sleep; never go to sleep in triangular-format. You
should sleep in binary-format and you should get up in binary-format and
thereafter you can put on all the coat, boot, etc.; any veṣam. Anway, na āvartantē;
in my language triangular-format na āvartantē.
किं पररमार्गंतव्यचमनत आह — तमेव च र्ः पदिब्दे न उक्तः आद्यम् आदौ भवम् आद्यं पुरुिं प्रपद्ये इत्र्ेवं पररमार्गंतव्यं
तचछरणतर्ा इत्र्ियः ।

kathaṁ parimārgitavyamiti āha — tamēva ca yaḥ padaśabdēna uktaḥ ādyam ādau

bhāvam ādyaṁ puruṣaṁ prapadyē ityēvaṁ parimārgitavyaṁ taccharaṇatayā
ityarthaḥ
Vividhiṣa-sanyāsī is also a tīvra-bhaktāḥ in triangular-format; because till he does

not Aham Brahma asmi; and he is a bhakta; and vividhiṣā-sanyāsī is called the
third level of bhaktāḥ; and third level when I say you should immediately go back
to the 7th chapter; where revision will be useful; and there in the seventh-chapter,
four bhaktās are mentioned; ārtha-bhakta is also in triangular-format; arthārthī-
bhakta is also in triangular-format; vividhiṣā-sanyāsī decides I will never be ārtha-
bhakta hereafter; arthārthī-bhakta hereafter; I will be a jijñāsu-bhakta; because
Bhagavān has promised yōgakṣemaṃ vahāmyaham. Once I become a jijñāsu-
bhakta, I need not ask for yōga kṣēmam because he has promised; you become a
jijñāsu-bhakta and I will take care of yōga kṣēmam; then I should use my bhakti for
śravaṇa manana nidhidhyāsanam only.
Therefore, that 7th chapter first sloka you should remember

mayyāsaktamanāḥ pārtha yōgaṃ yuñjanmadāśrayaḥ |
asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tacchṛṇu || 7-1||
The verse gives a beautiful definition of jijñāsu-bhakta, a vividhiṣā-sanyāsī;

madāśrayaḥ; whenever anybody asks who is your support, he will only name
Bhagavān. Madāśrayaḥ; but surrender to Bhagavān will never give jñānam by
itself; many people say surrender to Bhagavān; Bhagavān will give mōkṣa; that is
spreading all over in the nāma-samkeertanam group. You surrender to Bhagavān
and Bhagavān will jñānam and mōkṣa. What is your job? Just chant Harē Rāma
Harē Rāma. It is very very unfortunate message spread all over; surrender itself

will never give jñānam; surrender itself will never give mōkṣa; surrender will give
desire and opportunity for vēdānta-vicāra. Guru will become available, and I
should make use of the opportunity by consistent and systematic study of
scriptures; therefore vēdāntic study should go along with surrender; surrender
should go along with study. Study plus surrender (SS) is ok. That is why in
Vivēkacūdamaṇi Śaṅkarācārya says
मोक्षकारणसामग्र्र्ां भशक्तरेव गरीर्सी |

स्वस्वरूपानुसन्धानं भशक्तररत्र्भभधीर्ते ||३१||
mōkṣakāraṇasāmagryāṁ bhaktirēva garīyasī |
svasvarūpānusandhānaṁ bhaktirityabhidhīyatē 31 || ||
The greatest spiritual-sādhana is bhaktiḥ. All the bhaktās are happy because they
can be free of attending the classes because Śaṅkarācārya in Vivēkacūdamaṇi says
bhakti is the greatest spiritual sādhana; in the second line he defines bhakti;
svasvarūpānusandhānaṁ bhaktirityabhidhīyatē; enquiry into the nature of
oneself; self-enquiry is called bhakti. Therefore, remember, whenever you say
bhakti is the sādhana; it should include śravaṇa manana nidhidhyāsanam.
That surrender-part is said here. kathaṁ; how should; parimārgitavyam one

should enquire into that padaṁ it is said; and what is that; taṁ ēva ca ādyaṁ
puruṣaṁ that God and who is that God; yaḥ padaśabdēna uktaṁ, which has been
mentioned as padaṁ; padaṁ means the ultimate goal in the previous line; that
taṁ refers to that padaṁ. Sānskrīt student will have a question: padaṁ in Sānskrīt
grammar is napuṁsakaḥ liṅgam and taṁ the pronoun is puṁliṇgaḥ; how can
there be puṁliṇga-pronoun for an napuṁsakaḥ liṅga-pada; Lord Kr̥ ṣṇa himself
clarifies it is called puruṣaḥ in the next word; since the puruṣa śabda is puṁliṇgaḥ
it is called vidēya-pradhāna viṣēṣṇam; not uddeśya-pradhānam, vidēya-
pradhānam; taṁ yaḥ padaśabdēna uktaḥ taṁ ādyam is in the mūlam; is equal to
ādau-bhāvam which has been there from beginningless-time as the kāraṇam of
the entire universe. Kāraṇā-rūpēṇa varthamānam anādhiḥ; which is called

puruṣaṁ and puruṣaḥ has two meanings; both are relevant; puruṣaḥ means all
pervading one, pūrayadi sarvaṁ the Paramātma; and puri śētē iti puruṣaḥ the one
who is indweller of the body; jīvātma; puruṣaṁ means paramātma-rūpēṇa jīvātma-
rūpēṇa ca varthamanam.
Paramātma-rūpēṇa sarvagataṁ and jīvātma-rūpēṇa śarīrē-bhavam; puruṣa

prapadyē, I surrender for what purpose; yōga-kṣēma; I am not going to worry.
Whenever worry of yōga-kṣēma comes, what will I do; we have a joint venture the
God and me are in a joint-venture; the worry part I will give it to God and the effort
part I will take it to myself; now what we do is worry-part we take and effort we
give it to God. No. Do not give the work to God and take the worry-part to yourself.
Reverse it. Give the worry to the God and take the work-part.

459 Verses 15.04 to 15.06
Page 368, Verse No.4, bhāṣyam, last paragraph at the bottom
तमेव च र्ः पदिब्दे न उक्तः आद्यम् आदौ भवम् आद्यं पुरुिं प्रपद्ये इत्र्ेवं पररमार्गंतव्यं तचछरणतर्ा इत्र्ियः ।
tamēva ca yaḥ padaśabdēna uktaḥ ādyam ādau bhavam ādyaṁ puruṣaṁ prapadyē
ityēvaṁ parimārgitavyaṁ taccharaṇatayā ityarthaḥ |
After describing the saṁsāra-vr̥ kṣa in the first three verses , Lord Kr̥ ṣṇā at the end
pointed out that mōkṣa from this saṁsāra-vr̥ kṣa is possible only when a person
turns his mind away from the anitya-prapañca and turns towards the nitya-Īśvara
or nityaṁ-Brahma which is the very root of the saṁsāra-vr̥ kṣa, ūrdhva-mūlam, that
ūrdhvaṁ-Brahma. And this turning away is represented by the word asaṅga-
śastrēṇa; and the word asaṅgaḥ means vairāgyam; and vairāgyam represents
sādhana-catuṣṭaya-saṁpatti. And therefore, we should assume; that by practicing
karma-yōga and upāsana-yōga one should acquire sādhana-catuṣṭaya-sampatti
and go to a guru for jñāna-yōga. The shift from karma-yōga to jñāna-yōga is
indicated by the world padaṁ parimārgitavyam, athātho brahma-jijñāsā; tataḥ
means atha ataḥ; padaṁ parimārgitavyam means brahma-jijñāsā-kartavya; and
Brahman-enquiry requires certain conditions; enquiry is śāstra-śravaṇa-manana-
nidhidhyāsanam.
And the first condition for that enquiry is the necessity of a guru; tat vijñānārtham
saḥ gurumēvā abhigaccēd; guru is condition one; and second condition is very
important; Īśvara-saraṇāgathiḥ. The ārtha-bhakta and arthārthī-bhakta should be
converted into jijñāsu-bhakta; only a jijñāsu-bhakta; we underline the world
bhakta; only the jijñāsu-bhakta; can become jñāni-bhakta. And therefore, Īśvara-
saraṇāgathiḥ is very important; Īśvara-saraṇāgathi is not a replacement for

enquiry. It is very important that Īśvara-saraṇāgathi can never replace vēdānta-

vicāra; Īśvara-saraṇāgathiḥ can only complement vēdānta -vicāra which alone Lord
Kr̥ ṣṇa said in the 7th chapter beginning itself which I quoted in the last class
mayyāsaktamanāḥ pārtha yogaṃ yuñjanmadāśrayaḥ |

asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tacchṛṇu || 7-1||
Yōgaṃ yuñjan indicates vēdānta-vicāra; madāśrayaḥ indicates Īśvara-saraṇāgathi;

puruṣārtha and Īśvara-anugrahaḥ must go hand-in-hand. Prayatna without
prasāda will not work; prasāda without prayatna also will not work; prasāda and
prayatna are the two wings of the spiritual speaker with which he can fly to mōkṣa-
sāmrajya. That is highlighted, which we were seeing in the bhāṣyam; that “Tam
ēva” is in inverted commas; it is the thought of the seeker; what is the thought?;
taṁ puruṣaṁ ahaṁ prapadhyē. Prapadhyē refers to prapattiḥ, the well-known
saraṇāgathi of viśiṣṭādvaitam; viśiṣṭādvaita-saraṇāgathi we accept 100%; they call
it prapattiḥ they call it saraṇāgathiḥ. We also accept that but only one thing we add
along with saraṇāgathi, may you do vēdānta-vicāra mahā-vākya-vicāra; that is our
addition. So what should be the prayer? taṁ yaḥ pāda-śabdēna uktaḥ, in the first
line of the ślōka; padaṁ refers to the goal-Īśvara; may you surrender to that
Īśvara; with the following thought: ādhyam ādau bhāvam ādhyam refers to the
kāraṇam; which existed even before the kārya-prapañcaḥ; and puruṣaṁ who is all
pervading and who also is the indweller; daharākāśa-rūpēṇa, cāndōgya dahara-
vidyā prakaraṇa uktēna; dahara-ākāśa-rūpēṇa varthamānam-īśvaram puruśam
ahaṁ prapadhyē, I surrender ; iti, iti indicates that it is within inverted commas ;
Lord Kr̥ ṣṇa is not surrendering ; Lord Kr̥ ṣṇa is asking us to surrender; that is why it
is first person singular; ahaṁ is the subject of the verb. Aham prapadhyē and the

corresponding Śvētāśvatarōpaniṣat mantra: very important mantra we have to

recollect in this context is:
र्ो ब्रह्माणं नवदधानत पूवं र्ो वै वेदांश्च प्रनहणोनत तस्मै ।

तं ह दे वं आत्मबुद्धिप्रकािं मुमुक्षुवै िरणमहं प्रपद्ये ॥ ६.१८॥
yō brahmāṇaṁ vidadhāti pūrvaṁ yō vai vēdāṁśca prahiṇōti tasmai |
taṁ ha dēvaṁ ātmabuddhiprakāśaṁ mumukṣurvai śaraṇamahaṁ prapadyē ||
6.18||
It is a beautiful ślōka worth chanting regularly; mumuksūḥ ahaṁ saraṇam ahaṁ

prapadyē. That is the message here. Iti ēvaṁ; with this bhāvana, bhakti-bhāvana;
parimārgitavyam, enquiry should be done. taccharaṇatayā ityarthaḥ; Sānskrīt
student should note ēvaṁ is equal to taccharaṇatayā; that order must be
maintained. Ēvam taccharaṇatayā ityarthaḥ parimārgitavyam iti arthaḥ.
कः असौ पुरुिः इनत, उचर्ते — र्तः र्स्मात् पुरुिात् संसारमार्ावृक्षप्रवृशिः प्रसृता ननःसृता, ऐन्िजाशलकाददव मार्ा, पुराणी
चचरन्तनी ॥ ४ ॥
kaḥ asau puruṣaḥ iti, ucyatē — yataḥ yasmāt puruṣāt saṁsāramāyāvr̥kṣapravr̥ttiḥ

prasr̥tā niḥsr̥tā, aindrajālikādiva māyā, purāṇī cirantanī || 4 ||
So what type of Lord we should surrender is indicated in the last quarter of the
ślōka; yathaḥ means yasmāt jagat kāraṇāt Īśvara; I surrender to that Lord; from
which God alone, the entire-universe has emerged; therefore, yataḥ is in the
mūlam; is equal to yasmāt puruṣāt from which puruṣa, this Īśvara; saṁsāra-māyā-
vr̥ kṣa-pravr̥ ttiḥ; pravr̥ ttih is in the mūlam ; here pravr̥ ttih means utpatti ḥ the
origination, emergence, evolution; contextual-meaning of pravr̥ tti is utpatti ḥ; and
the origination of what: saṁsāra-māya-vr̥ kṣaḥ; this mithya-vṛkṣa; here the word
māya means mithya; therefore, saṁsāra-mithya-vṛkṣa-pravr̥ ttih; mithya-jagat-
utpattih prasr̥ tā, and prasr̥ tā is equal to niḥsr̥ tā, has happened/emerged. prasr̥ tā is
equal to niḥsr̥ tā like what : Śaṅkarācārya is repeatedly emphasizing the creation is
mithya; even though Lord Kr̥ ṣṇa does not use the word mithya here, Śaṅkarācārya
wants to repeatedly emphasize . Lord Kr̥ ṣṇa indicates that it is mithya; how he
indicated; we should note that very carefully; senior-students - where is the

mithyatvam of saṁsāra-vr̥ kṣa indicated in the 15th chapter, if someone asks, what
should be your answer: we have to go back to the verse number 3, very important,
na rūpamasyeha tathopalabhyate; which reveals the mithyatvam of the universe.

And that Śaṅkarācārya emphasizes aindrajālikādiva māyā ēva; here the word māya
does not refer to vēdānta-māya; that māya in the second line aindrajālikādiva
māya refers to the magical show. It is magician’s magic; just as the magic or
magical thing originates from an aindrajālikaḥ; aindrajālikaḥ means magician. So
thus the word māya can have three different meanings; one māya is the original
māya, the power of Brahman; second meaning of the word māya is mithya or
unreal; saṁsāra-māya-vṛkṣam means we should take the second meaning. Third
meaning of māya is aindrajālikādiva-māya that is the magical-object originating
from a magician; all the three meanings are there for the word māya. And what
type of saṁsāra-vr̥ kṣa? Purāṇī; purāṇī is in the mūlam is equal to cirantanī, which
means eternal-saṁsāra. And why is it eternal, because it does not originate one;
cyclically it originates, resolves and again originates; therefore, it is a cyclic and an
eternal-process; and to that Īśvara I surrender.
The anvaya of [ślōka 3 and 4]: asya rūpam iha tathā na upalabhyatē. [Asya] adhih
na [upalabhyatē]; antaḥ ca na [upalabhyatē]; sampratiṣṭhā ca [upalabhyatē]. ēnaṁ
suvirūḍhamūlam aśvattham ēnaṁ dr̥ ḍhēna asaṅgaśastrēṇa cittvā, tataḥ tat padaṁ
parimārgitavyaṁ yasmingatāḥ bhūyaḥ na nivartanti. yataḥ purāṇī pravṛttiḥ prasṛtā
taṁ ādyam puruṣaṁ ēva ca [ahaṁ] prapadyē,
किम्भूताः तत् पदं गचछन्तीनत, उचर्ते —

kathambhūtāḥ tat padaṁ gacchantīti, ucyatē —
Verse No.15.05
ननमायनमोहा द्धजतसङ् गदोिा अध्र्ात्मननत्र्ा नवननवृिकामाः ।

द्वन्द्वैर्वंमुक्ताः सुखुःखसंज्ञैगयचछन्त्र्मूढाः पदमव्यर्ं तत् ॥ गीता १५.०५ ॥

nirmānamōhā jitasaṅgadōṣā adhyātmanityā vinivr̥ttakāmāḥ |

dvandvairvimuktāḥ sukhaduḥkhasaṁjñairgacchantyamūḍhāḥ padamavyayaṁ tat
|| Gītā 15.05 ||
Lord Kr̥ ṣṇa wants to emphasize some more qualifications in this ślōka; and
therefore, Śaṅkarācārya introduces that in his sentence; kathambhūtāḥ endowed
with what qualification do the seekers attain or make the enquiry; kathambhūtāḥ
means kidṛsa adhikāri-yuktaḥ; kathambhūtāḥ jijñāsu-bhaktāḥ tat padaṁ, that
mōkṣa-padaṁ or brahma-padaṁ gacchanti. In short what are further
qualifications required; I say further qualification because already three have been
mentioned one is asaṅgaśastrēṇa vairāgyam has been mentioned; saraṇāgathi
has been mentioned; and parimārgaṇam, enquiry has been mentioned; three; and
some more are going to be mentioned in this ślōka; we will read the bhāṣyaṁ.
ननमायनमोहाः मानश्च मोहश्च मानमोहौ, तौ ननगयतौ र्ेभ्र्ः ते ननमायनमोहाः मानमोहवर्जंताः । द्धजतसङ् गदोिाः सङ् ग एव दोिः
सङ् गदोिः, द्धजतः सङ् गदोिः र्ैः ते द्धजतसङ् गदोिाः । अध्र्ात्मननत्र्ाः परमात्मस्वरूपालोचनननत्र्ाः तत्पराः । नवननवृिकामाः
नविेितो ननलेपेन ननवृिाः कामाः र्ेिां ते नवननवृिकामाः र्तर्ः संन्र्ाशसनः द्वन्द्वैः नप्रर्ानप्रर्ाददभभः नवमुक्ताः सुखुःखसंज्ञैः
पररत्र्क्ताः गचछन्न्त अमूढाः मोहवर्जंताः पदम् अव्यर्ं तत् र्िोक्तम् ॥ ५ ॥
nirmānamōhāḥ mānaśca mōhaśca mānamōhau, tau nirgatau yēbhyaḥ tē

nirmānamōhāḥ mānamōhavarjitāḥ | jitasaṅgadōṣāḥ saṅga ēva dōṣaḥ saṅgadōṣaḥ,
jitaḥ saṅgadōṣaḥ yaiḥ tē jitasaṅgadōṣāḥ | adhyātmanityāḥ
paramātmasvarūpālōcananityāḥ tatparāḥ | vinivr̥ttakāmāḥ viśēṣatō nirlēpēna
nivr̥ttāḥ kāmāḥ yēṣāṁ tē vinivr̥ttakāmā ḥ yatayaḥ saṁnyāsinaḥ dvandvaiḥ
priyāpriyādibhiḥ vimuktāḥ sukhaduḥkhasaṁjñaiḥ parityaktāḥ gacchanti amūḍhāḥ
mōhavarjitāḥ padam avyayaṁ tat yathōktam || 5 ||
Most of the qualifications are those mentioned in the thirteenth chapter

amānitvādi-20-virtues; they being important Lord Kr̥ṣṇa mentions a few of them
here.
Nirmānamōhāḥ first he gives the samāsa for the Sānskrīt student; mānaśca
mōhaśca, mānamōhau, dvandva-samāsa; mānaḥ means mānitvam; ego,
superiority complex etc; is called manaḥ; mānitvam of the thirteenth chapter; and
mōhaḥ means delusion; the delusion is that the world can give peace, security and

happiness; expecting these three from the world is called delusion; a person who
has totally given up this particular expectation is called free from mōhaḥ;
Bhajagovindam mūdamade, the entire bhaja-govindam work is to removal of this
mōhaḥ alone. And therefore, Bhajagovindam is called mōha mudgaraḥ; mudgarah
means hammer; to destroy the delusion; what delusion; the world includes family;
very disturbing news; family can give peace security and happiness , this
expectation is called delusion . Therefore, delusion and this ego called
mānamōhau, the next compound is bahuvr̥ hi ; prāti-bahuvrhi; tau nirgatau
yēbhyaḥ tē these two weaknesses are gone from whom is called nirmānamōhāḥ;
in short it is mānamōhavarjitāḥ; free from manitvam and delusion; nirmāna mōha.
Then jitasaṅgadōṣāḥ, saṅga ēva dōṣaḥ for Sānskrīt student karma dāraya
samāsah; saṅga ēva dōṣaḥ saṅgadōṣaḥ, the powerful weakness of attachment to
the family and others; remembering thirteenth chapter ślōka nine which says
असशक्तरनभभरवङ् गः पुत्रदारगृहाददिु ।
ननत्र्ं च समचचित्वचमष्टाननष्टोपपशििु ॥ १३-१०॥
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu |
nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu || 13-10||
Thus strong attachment to them. That is why Dayānanda svāmiji says householder
is tat puruṣa samāsa ; it is bahuvr̥ hi ; householder, what is tatpuruṣa samāsa; the
holder of the house; and Svāmiji says it is not tatpuruṣa; it is bahuvr̥ hi; the house is
the holder for whom; (check whether you understand, do homework for a week )
it is not the holder of the house; the one who is held by the house; that is called
saṅgaḥ; this saṅga is a very powerful weakness or obstacle for jñānam, and this
powerful-obstacle has been conquered by whom ; crossed over by whom ;
bahuvr̥ hi; saṅga dōṣaḥ is karma-dāraya; jitasaṇga dōṣaḥ is bahuvr̥ hi ; jitaḥ
saṅgadōṣaḥ yaiḥ the one who has got detachment from the family; who remains
in the family like the lotus-leaf in the water. Be in the family but never allow its
hold you; how to understand that; whether you have attachment or not; how to
know; how much pre-occupation they cause; the degree of preoccupation of

indicates the degree of attachment; lesser the attachment, lesser the

preoccupation; and when do I know that; when I sit for japa; if at all I sit for japa;
and that is why attempting japa is very good; you know why; whether we do japa
or not, we will know it is an wonderful test to find out how much family-
preoccupation is there in the mind. To know it, the acid-test is to do japa: what
japa; not the family japa; try Namaśivāya japa; wonderful-experiment. Therefore,
jitaḥ saṅgadōṣāḥ yaih; jitasaṅgadōṣāḥ this is another qualification; already
mentioned in the thirteenth chapter.
Then the next one is adhyātmanityāḥ; very important because all other
qualifications are only indirect-remedy for saṁsāra; the direct remedy for saṁsāra
is vēdānta-vicāra; consistent and systematic study is indicated adhyātmanityāḥ;
adhyātmaṁ literally means Ātma; and by lakṣaṇaya we have to understand it as
Ātma-vicāraḥ; adhyatmaṁ is equal to Ātma; but by implication it means Ātma-
vicārah, which Śaṅkarācārya translates it as paramātma-svarūpa-ālōcanam;

adyatmam is equal to paramātma-svarūpam; nityāḥ-adhyatmam is equal to
Paramātma svarūpam; the nature of our higher-self. And why do I say higher-self
because there is a lower-self; ahaṁkāra is the lower-self ahaṁkāra’s components
are what; the components of ahaṁkāra we must be very clear stūla-śarīraṁ plus
sūkṣma-śarīraṁ; plus kāraṇa-śarīraṁ; plus cidābhāsaḥ; these four-components
put together is called ahaṁkāra; which is the lower-self; then what is the higher-
self; the original Consciousness is called the Paramātma-svarūpam; and by
implication it is called ālōcanam; the enquiry; enquiry means śravaṇa-manana
nidhidhyāsanam. Ālōcanam means śravaṇa-manana-nidhidhyāsanam.
And nityāḥ; nityāḥ is in the mūlam and Śaṅkarācārya says tatparāḥ; nityāḥ here
means commitment is there; it is not a hobby; it is not a time-pass; because
vēdānta is intellectually-stimulating and therefore, many people get academically-
interested in vēdānta; academic-approach will not work; that is why we have got

the atmosphere; of a religious-atmospheres is kept in vēdānta-class to make it a

religious-cum-spiritual-pursuit; otherwise it will be mere scholarship.
Therefore, tatparāḥ means with commitment; that is the primary-sādhana; and

this has been said in the thirteenth chapter with what word: adhyātma jñāna
nityatvam tattva jñānārtha darśanaṁ; the word adhyātma-jñāna-nityattvam of the
thirteenth chapter is here reminded by the word adhyātma-nityāḥ. And if I should
have commitment to vēdānta; then all worldly obsessions must proportionately
come down; so nivr̥ tti will increase only when prav r̥ tti decreases and pravr̥ tti
decreases, which is called PORT reduction; PORT-reduction is indicated by the next
word vinivr̥ttakāmāḥ; the worldly pursuits are gradually reduced; that is mūlam.
Śaṅkarācārya gives the vigraha vākyam: viśēṣataḥ; that vinivṛtta; that vi prefix
means viśēṣataḥ; viśēṣataḥ is equal to nirlēpēna , totally nivr̥ ttā ḥ are eliminated;
what is totally eliminated is; kamaḥ means worldly pursuits consisting of dharma
artha kāma; prēya-pursuit is reduced as much as possible; and for that purpose
only they take sanyāsa; sanyāsa all the worldly commitments can be formally-
dropped; but in gṛhasthasrama all the commitments cannot be formally -dropped
because as long as one is a gr̥ hasthā ; some of the commitments will have to
continue; we can only reduce the commitments in gṛhasthasrama; it cannot be
dropped totally. That is why in the next sentence Śaṅkarācārya uses the word
which Lord Kr̥ ṣṇa has not used; he says sannyāsainaḥ; wherever chance comes, he
will remind us the advantages of sanyāsa; kāmāḥ; yēṣāṁ tē, bahuvr̥ hi;
vinivr̥ ttakāmāḥ it means yatayaḥ which means saṁnyāsinaḥ; for gr̥ hasthā the
advice is the reduction of commitments; and what do you mean by reduction of

commitments? don’t take fresh ones; whatever you discharge, you discharge; if
you don’t discharge the commitments it will give pratyavāya-pāpam; to avoid the
pratyavāya-pāpam the available duties you do; but don’t take fresh-ones; that is
called reduction of duties; so yatayaḥ sannyāsainah that is the next qualification.

Then the next one is dvandvaiḥ it is very important not allowing rāga-dvēṣas to
disturb the mind; first aim is reduction of rāga-dvēṣa; reduction of rāga-dvēṣa is
internal sanyāsa; 5th Chapter; jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati;
sanyāsī mind is that which reduces rāga-dvēṣa drastically; but even the best
sanyāsī can only reduce the rāga-dvēṣa; he cannot give up all the rāga-dvēṣas
because that also Lord Kr̥ ṣṇa has said in the Gīta: indriyasyendriyasyārthe
rāgadveṣau vyavasthitau; some rāga-dvēṣas will be there. Then what is sanyāsī-
mind; don’t allow the unavoidable rāga-dvēṣa to disturb the mind; by
understanding whether things happen according to rāga-dvēṣa or not, I am willing
to accept that; even attending the class; you want to attend the class and you love
to attend the class and you are addicted to attend the class; that is a rāga; that is
good rāga; but remember there will be occasions when you cannot attend the
class; while Svāmiji will not cancel the class (should he not at least cancel the class
sometimes, which he will not do); all such occasions I love to attend but I am not
able to attend; don’t allow that to take place; don’t go on grumbling to the family
members saying on and on that you did not go to the class today, that you did not
attend the class today, etc. (they will get angry); ok. That is called Dayānanda
Svāmiji says managing rāga-dvēṣa is primary-sādhana; managing rāga-dvēṣa is
not allowing them to disturb the mind; therefore, dvandvaiḥ; rāga-dvēṣaiḥ.
Then priyāpriyādibhiḥ, priyam means favorable I may not be able to do; and what I
don’t want to I will be forced to do; because I am a family-person; certain things
for the sake of family-members and also harmony and peace in the family, I might
have to do; better I do without complaint; cintā-vilāpa rahitaṁ sā titīkṣa nigadyatē;
many things I don’t want to do ; I might have to do if I am a gr̥ hasthā ; I must do it.
This is very important; more importantly, I must do it without grumbling apriya-
karaṇam; priya-akāraṇam; these situations always a gr̥ hasthā -student will face; he
must be ready for that. Who says: Do not get angry with me; I am not saying it; this
is the message of Lord Kr̥ ṣṇa; priyā-apiryādibiḥ-vimuktāḥ; vimuktaḥ and what are
they; sukha-duḥkha-saṁjñaiḥ; sukhaṁ means favorable and duḥkha means

unfavorable; (in Ghorakpur edition, there is a printing-mistake; sukha-duḥkha

saṁjñaḥ is there, it should be saṁjñaiḥ). So parityaktāḥ those who have given up
those mental-disturbances; śamaḥ; śama-duḥkha sukha-svasthaḥ, and in the
second chapter it is said at karma-yōga level itself, we have to practice it what to
talk of jñāna-yōga level? And what is that important karma-yōga ślōka; it is very
important ślōka which should be byhearted;
त्रैगुडर्नविर्ा वेदा ननस्त्रैगुडर्ो भवाजुयन ।

ननद्वय न्द्वो ननत्र्सत्त्वस्िो ननर्ोगक्षेम आत्मवान् ॥ २-४५॥
traiguṇyaviṣayā vēdā nistraiguṇyō bhavārjuna |

nirdvandvō nityasattvasthō niryōgakṣēma ātmavān || 2-45||
Whenever such a disturbance comes, I am not able to attend the class and I am
forced to do something; immediately nirdvandvaḥ; it is ok. I have to do this and it
is ok for me. And therefore, sukha-duḥkha-saṁjñaiḥ-parityaktāḥ; those who have
given up and instead of saying the sādhaka has dropped the rāga-dvēṣa hold; Lord
Kr̥ ṣṇa uses the reverse-language; rāga-dvēṣas have dropped their hold on him;
parityaktāḥ is in passive voice. Only such people who can accept all the choiceless
situations; acceptance of the choiceless is the primary qualification for vēdānta-
vicāra. And such people gacchanti they will attain; amūḍhāḥ; [here also there is a
printing mistake in Ghorakpur edition; amūḍhaḥ is there, it should be amūḍhāḥ;
one line and two dots ] is equal to mōha-varjitāḥ and here the sub-commentators
make an observation; which observation we will not make; these are all fine points;
amūḍhāḥ Śaṅkarācārya translates it as mōhavarjitāḥ; the word amūḍhāḥ happens
in the second-line; in the first-line there is a word nirmāna-mōhāḥ; there also the
translation is mōha-varjitāh. Now the question is why the word mōhavarjitāḥ is
used twice; where: nirmānamōhāḥ means mōhavarjitāḥ; amūḍhāḥ means
mōhavarjitāḥ; and therefore, sub-commentators say we should give two different
meanings; nirmānamōhāḥ refers to mōhaḥ; the delusion; the delusion that the
world would give me peace, security and happiness; that is the primary meaning of
the word delusion; the second- time amūḍhāḥ; there mōhaḥ means self-

ignorance; Ātma-ajñānam is called mōhāḥ; and therefore, amūḍhāḥ means

jñāninaḥ; by following all the previous qualifications; they become jñāni. And those
jñānis padaṁ-gaccandi they will attain mōkṣa; So mōha-varjitah jñāninaḥ tat
padaṁ avyayaṁ is in the mūlam; that avyayam means eternal goal of mōkṣa; they
will attain. Tat is equal to yathōktam; the above-mentioned padaṁ; ok. I will give
you the anvayaḥ
The anvayaḥ: nirmānamōhāḥ jitasaṅgadōṣāḥ, adhyātmanityāḥ, vinivr̥ ttakāmāḥ,

sukhaduḥkhasaṁjñaiḥ, dvandvaiḥ-vimuktāḥ; amūḍhāḥ tat avyavayam padaṁ
gacchanti.Sanskrit students note that amūḍhāḥ is the main subject of the
sentence; jñāninaḥ tat pādaṁ gaccanti is the main-sentence; for the jñāninaḥ; all
the other words are adjective; sāmanadhi-karaṇyam; nirmāṇa-mōhaḥ, etc. etc. are
all adjectives to the one word: amūḍhāḥ jñāninaḥ.
Verse 15.06 Introduction.
तदे व पदं पुनः नविेरर्ते —

tadēva padaṁ punaḥ viśēṣyatē —
Verse No.15.06
न तद्भासर्ते सूर्ो न ििाङ् को न पावकः ।

र्द्गत्वा न ननवतयन्ते तिाम परमं मम ॥ गीता १५.०६ ॥
na tadbhāsayatē sūryō na śaśāṅkō na pāvakaḥ |

yadgatvā na nivartantē taddhāma paramaṁ mama || Gītā 15.06 ||
Tadēva padaṁ Śaṅkarācārya introduces the very same goal of Brahman or mōkṣa
punaḥ viśēṣyatē, is described further. And why does he say further; because
already description has been given in the 4th ślōka by two words ādhyam
puruṣaṁ; kāraṇa-puruṣaḥ; and not only it is puruṣaḥ all pervading-indweller. And
it is the jagat-kāraṇam from this everything comes; that tatastha-lakṣaṇam of
Brahman has been given. Now the svarūpa-lakṣaṇam of the same Brahman is
given; jagat-kāraṇam is tatastha-lakṣaṇam; indirect-definition; now comes

svarūpa-lakṣaṇam; the direct-definition and what is that; caitanya-svarūpam-

Brahman; it is of the nature of Consciousness; and what is the definition of
Consciousness; how do you define Consciousness? In vēdānta they nicely define:
itara sarva aprakāśyatve sati svaitara sarve prakāśakatvam; that which reveals
everything and is revealed by nothing; that which is the revealer of everything; and
that which is not revealed by anything; so non-revealed-revealer of everything is
Brahman (see whether you are understanding); non-revealed-revealer of
everything; sva itara sarva aprakāśyatve sati; sva itara sarva prakāśyatvē sati; sva
itara svaprakṣśakatvam; just for some enjoyment; and just I give this (not that you
will get mōkṣa by understanding this, this way!); sva itara sarva aprakāśyam, not
revealed by anything else; sva itara sarva aprakāśyatvam means Consciousness is
that which is not revealed by anything else and sva itara sarva prakāśakatvam but
it reveals everything else; and what is that; it is only I. Therefore, Consciousness
reveals everything; that Consciousness need not be revealed by anything because
pratibōdha viditaṁ mataṁ; whenever I am conscious of anything else
Consciousness is very evident; because of which alone, I am conscious of
everything; that is why I need not ask you; are you conscious being or not; because
it is self-evident. So that is said here; in this ślōka; we will go to the bhāṣyaṁ.
तत् धाम इनत व्यवनहतेन धाम्ना सम्बध्र्ते । तत् धाम तेजोरूपं पदं न भासर्ते सूर्यः आददत्र्ः सवायवभासनिशक्तमत्त्वेऽनप सनत ।
तिा न ििाङ् कः चन्िः, न पावकः न अन्ग्ज्नरनप ।
tat dhāma iti vyavahitēna dhāmnā sambadhyatē | tat dhāma tējōrūpaṁ padaṁ na
bhāsayatē sūryaḥ ādityaḥ sarvāvabhāsanaśaktimattvē:'pi sati | tathā na śaśāṅkaḥ
candraḥ, na pāvakaḥ na agnirapi |
In the first quarter, na tat bhāsayatē is there; Lord Kr̥ ṣṇa uses the word pronoun; a
pronoun refers to a noun; therefore, what is the noun we should know; so
Śaṅkarācārya says the noun occurs in the second line; the word dhāma in the
second line should be connected to tat in the first line therefore, tat dhāma; iti
vyavahitēna dhāmnā saṁbandha ~ these all for sanskrit students ~; vyavahitam
means remote-word; pronoun tat should be connected with the remote-word

dhāma occurring in the second-line end; vyavahitēna dhāmnā; dhāman śabdaḥ

nakarāntah napumsaka liṅgaḥ; dhāma dhāmni dhāmāni and its tridiya-vibhakthi is
dhāmnā dhāmabhyam dhāmabhiḥ. Therefore, vyavahitēna dhāmnā saṁbandaḥ.
And the word dhāmā has got several meanings and one meaning is ‘an abode’ is
called dhāmā. But Śaṅkarācārya says in this context the word dhāmā has got
another meaning that should be taken that which is prakāśa-rūpam; tējō-rūpaṁ
dhāma; dhāma is equal to tējō-rūpaṁ; tējaḥ means self-evident; svayaṁ-prakāśaḥ;
svayaṁ-prakāśa rūpaṁ-padaṁ. Sānskrīt students may note: it is dvidiya vibhakthi
object of bhāsayatē; sūryaḥ ādityaḥ na bhāsayatē sunlight cannot illumine
Consciousness; why sunlight cannot illumine Consciousness; because sunlight
itself is illumined by the Consciousness; therefore, sūryaḥ is in the mūlam; is equal
to ādityaḥ tad na bhāsayatē; sarva-āvabhāsana-śakti-mattvē:sati api; even though
sunlight is so powerful, that even though it is millions of miles away; it can brightly
illumine all the objects on the earth; and even such a powerful sunlight cannot
illumine the brahma-caitanyam.
Therefore, he says sarva-avabhāsana-śakti-matvē api; even though it is capable of

illumining everything; tathā na śaśāṅkaḥ; you need not say that when sunlight
itself cannot illumine; what to talk of moonlight; therefore, tathā; tathā is
conjunction; so also, śaśāṅkaḥ is in the mūlam is equal to candraḥ, śaśaḥ literally
means the rabbit; ankaḥ means a mark; in the moon, on a full moonlight if you
see, there will be a mark which will resemble a rabbit it seems. All our forefathers
had seen that and noted that; but we don’t see the moon at all ; we have to try and
see that mark ; therefore, moon is called rabbit -marked; bahuvr̥ hi; śaśaḥ ankaḥ
yasya saḥ śaśāṅkaḥ; is equal to candraḥ; then you have to add the verb na tad
bhāsayatē also cannot reveal the Consciousness; because moonlight itself is
revealed by Consciousness; the revealed-cannot become the revealer.
Then what about agniḥ; which I am using for deepāradhana; so one camphor;
broken into two; that small camphor light how can it illumine; therefore, na
pāvakaḥ is equal to na agniḥ api; you have to complete the sentence tad na

bhāsayatē; here you should remember original source mantra Katho 2.v.15 and
Muṇḍakōpaniṣat; 2.II.10 which reads as
न तत्र सूर्ो भानत न चन्ितारकं नेमा नवद्युतो भान्न्त कुतोऽर्मन्ग्ज्नः ।

तमेव भान्तमनुभानत सवं तस्र् भासा सवयचमदं नवभानत ॥ १५॥
na tatra sūryō bhāti na candratārakaṁ nēmā vidyutō bhānti kutō:'yamagniḥ |

tamēva bhāntamanubhāti sarvaṁ tasya bhāsā sarvamidaṁ vibhāti || 15||
That is why in many places, when they do Deepārādhana; they will chant this Kathā
mantra also; along with the slōka also; More in the next class.

460 Verses 15.06 and 15.07
Page 365 Verse No.6 Bhāṣyam last three lines
तत् धाम तेजोरूपं पदं न भासर्ते सूर्यः आददत्र्ः सवायवभासनिशक्तमत्त्वेऽनप सनत । तिा न ििाङ् कः चन्िः, न पावकः न
अन्ग्ज्नरनप ।
tat dhāma tējōrūpaṁ padaṁ na bhāsayatē sūryaḥ ādityaḥ

sarvāvabhāsanaśaktimattvē:'pi sati | tathā na śaśāṅkaḥ candraḥ, na pāvakaḥ na
agnirapi |
After describing the nature of the universe in the form of a saṁsāra-vr̥ kṣaḥ, the
tree of saṁsāra; Lord Kr̥ ṣṇa talked about the various vāsanas to go beyond the
saṁsāra; the primary-sādhana being jñāna-yōga or parimārgaṇam. And
vairāgyam amānitvam, adaṁbitvam, etc. are the supportive-sādhanas; and by
following that one attains mōkṣa; from which there is no return at all was said.
Now in this ślōka number six , Lord Kr̥ ṣṇa wants to talk about the nature of
Brahman which is identical with the nature of mōkṣa. Brahma-prāpti and mōkṣa-
prāpti are synonymous. Why do we say both are synonyms: the reason is;
Brahman is described as a eternal and mōkṣa is also described as eternal; We
cannot have two separate-eternals, and therefore, Brahman has to be identical
with mōkṣa.
Now in the sixth-ślōka the nature of that Brahman is described by pointing out
that nothing can reveal that Brahman. It means Brahman is of the nature of
Consciousness. Śaṅkarācārya does not explicitly say that; Śaṅkarācārya translates
the word kāma as tējō-rūpaṁ padaṁ. Tējāḥ means bright or shining.
And in this context the shining-one is nothing but caitanya-rūpaṁ; jñāna-

svarūpam-Brahman; because jñānam alone is never illumined by anything; jñānam

means what; very careful, caitanyaṁ; and Consciousness is never illumined by

anything; why Consciousness is never illumined by anything?; because
Consciousness-itself is the illuminator of everything. Therefore Consciousness is
defined as “never illumined; ever the illuminator”; or ever revealer and never the
revealed; anyadēva tat vididāt avidātiti; and if Consciousness is never revealed by
anything, how do you know Consciousness is there, because it is never revealed;
for that our answer is: everything is revealed by which revealer need not be
revealed because everything is revealed by that revealer-Consciousness only. So
everything is revealed by which revealing-Consciousness need not be proved by
anything because the very fact that everything is revealed itself is the proof that
the revealer is there. That alone we express through a significant technical-word;
that is self-evident or self-shining. And that self-evident-Consciousness is of the
nature of Brahman alone and that is said in the first half of the ślōka. We have
seen the bhāṣyaṁ and now Śaṅkarācārya comments the second half. Page 370.
र्त् धाम वैरणवं पदं गत्वा प्राप्र् न ननवतयन्ते, र्चच सूर्ायददः न भासर्ते, तत् धाम पदं परमं नवरणोः मम पदम् ॥ ६ ॥
yat dhāma vaiṣṇavaṁ padaṁ gatvā prāpya na nivartantē, yacca sūryādiḥ na bhās
ayatē, tat dhāma padaṁ paramaṁ viṣṇōḥ mama padam || 6 ||
Yadgatvā na nivartantē is in the mūlam; yat is in the mūlam is equal to dhāma;

dhāma means abode; here Śaṅkarācārya has translated as caitanya-rūpaṁ-
padaṁ; so yat dhāma, Sānskrīt student should note yat is dvidiya-vibhakthi ēka-
vacanam, object of gatva; yat dhāma vaiṣnavam-pādaṁ, the abode of Viṣṇu, so yat
vaiṣnavam-pādaṁ gatva; gatva is in the mūlam is equal to prāpya by reaching that
abode of Viṣṇu that is mōkṣa; na vivartantē, one does not return again to saṁsāra
and yacca sūryādiḥ na bhāsayatē, and that abode, that is Brahman which is never
revealed by the Sūrya etc. reminding the first line ; that is na bhāsayatē ; tat mama
dhāma, that is my abode also ; Lord Kr̥ ṣṇa wants to say that I am that Brahman. So
tat. that abode. that goal; that svarūpam; that Consciousness; in four stages; that
abode, that goal, that nature, that Consciousness; all the four words are equally

important. Tat dhāma-padaṁ paramaṁ mama, is the nature -abode that is nature
of Myself . And Myself Lord Kr̥ ṣṇa is referring to ; therefore, Myself Lord Kr̥ ṣṇa’s
abode; previously it was said Viṣṇu’s abode; now the confusion Lord Kr̥ ṣṇa’s abode
or Viṣṇu’s abode . Now the confusion ; Kr̥ ṣṇā’s abode or Viṣṇu’s abode?
Śaṅkarācārya says: (you fool!) Viṣṇu is Lord Kr̥ ṣṇa and Lord Kr̥ ṣṇa is Viṣṇu;
therefore, mama is equal to Kr̥ ṣṇasya is equal to viṣṇōḥ; because Lord Kr̥ ṣṇa is an
avatāra of Viṣṇu only.
The anvaya: sūryaḥ tat na bhāsayatē (tat dvitiya-vibhakti); śaśāṅkō na {tat

bhāsayatē}; pāvakaḥ na [tat bhāsayatē]. Yad gatvā na nivartantē tat mama
paramaṁ mama [bhavati]. (tat is prathamā-vibhakti, relative-pronoun and co-
relative-pronoun need not be in the same case - case need not be identical).
र्त् गत्वा न ननवतयन्ते इत्र्ुक्तम्ननु सवाय नह गनतः आगत्र्न्ता,

‘संर्ोगाः नवप्रर्ोगान्ताः’ इनत प्रशसिम् । किम् उचर्ते ‘तत् धाम गतानां नात्स्त ननवृशिः’इनत? िृणु तत्र कारणम् —
yat gatvā na nivartantē ityuktamnanu sarvā hi gatiḥ āgatyantā, ‘saṁyōgāḥ
viprayōgāntāḥ’ iti prasiddham | kathaṁ ucyatē ‘tat dhāma gatānāṁ nāsti nivr̥ttiḥ’
iti? śr̥ṇu tatra kāraṇam —
Now Śaṅkarācārya raises a possible doubt based on the previous ślōka. If you take
the literal-translation of the previous-ślōka, it means the one who goes to
Bhagavān’s-abode will not or does come back. The one who goes to Bhagavān’s
abode will not or does not come back is the translation of the previous ślōka. Now
an objection may come; it is not logical to make such a statement, because if we go
to a place, then ultimately coming back is definite, because in time whatever
combines together will get separated also. And therefore, whatever be the lōka, if
you go you have to come back. And therefore, to say that one will go to
Bhagavān’s abode and will not come back is illogical. That is said here; yat gatvā,
reaching which abode of Viṣṇu; na nivartantē ity uktaṁ one will not come back
that it was mentioned in the previous-ślōka. But what does the logic or reasoning

say? Nanu, to raise an objection sarvā gatiḥ all types of gathi or going or reaching
āgatyantāḥ, will end in coming back alone ; āgatyantā, bahuvr̥ hi, āgatih yasyā gatiḥ
sa gatiḥ; every going ends in return; always you go with return ticket only, whether
you go to svarga-lōka or brahma-lōka; or bulōka, we have come to; and we have to
vacate the būlōka; because going is nothing but taking a new body. Remember
new place means a new body; and when you take a new body it is because of
karma; because of the karma, body comes and when karma ends; the body will
end; that means coming back to another body, another karma, another lōka.
Therefore, going is equal to body-taking; is equal to karma-anubhavaḥ; that is the
logic. Agatyantā. And a well known quotation Śaṅkarācārya gives here; ‘saṁyōgāḥ
viprayōgāntāḥ’; saṁyōgaḥ means all associations; saṁyōgaḥ, bahu-vacanam all
associations; or all relationships also viprayōgāntāḥ’will end in dissociation; there
is no eternal-association. Every-association will end in dissociation; either
artificially there is a disassociation or Yamadharma Rāja will put an end and
separate. Therefore, all associations will end in dissociation; it is part of a ślōka; the
ślōka is very popular; from where it comes it is not clear may be even from Valmiki
Rāmāyaṇam I am not sure; the ślōka runs like this
सवे क्षर्ान्ताः ननचर्ाः पतनान्ता समुचरर्ाः।

संर्ोगा नवप्रर्ोगान्ता मरणान्तं च जीनवतम् ।। 2.105.16 ।।
sarvē kṣayāntāḥ nicayāḥ patanāntā samucchrayāḥ|

saṁyōgā viprayōgāntā maraṇāntaṁ ca jīvitam || 2.105.16 ||
Valmiki Rāmāyaṇam, Ayodhya Khanda.
It is very important ślōka for getting vairāgyam; whenever we form an attachment

to something; this ślōka must come to our mind; this is the best ślōka for raising-
detachment and preserving-detachment. What does the ślōka means; at the
beginning sarvē kṣayāntāḥ nicayāḥ; nicayaḥ means heaping up or hoarding wealth
or possessions; whatever you heap-up in life they all will one day get depleted.
nicayaḥ means heaps; and kṣayaḥ means it will get exhausted one day; whether it

is money or grain or fat in the body (that also we heap-up, by eating and eating )
all of them will one day get exhausted. sarvē kṣayāntāḥ nicayāḥ patanāntā
samucchrayāḥ, the more you climb higher and higher and higher, even the biggest
wheel reach the topmost; after reaching the topmost, what should we do; climb-
down; they climb the top of the Everest; then what happens; reached the top; they
come down; patanāntāḥ means falling down or climbing down; is samucchrayāḥ
means going-upwards will end in coming-downwards. Then the third quarter is
not important here; saṁyōgaḥ all the associations will have to end in dissociation;
either I will have to say Tata or they will say Tata; one of them has to say bye-bye;
that is why they took to Vānaprastha āśrama or sanyāsa-āśrama; you deliberately
do that; he says if we deliberately do that, it is called sanyāsa; in sanyāsa there is
joy; when Bhagavān does that there is pain. Therefore, before Bhagavān separates
things or Yama Dharmarāja separate things and we experience pain; may you
deliberately renounce; there is joy. In separation there is sorrow; in renunciation
there is joy. Therefore, take sanyāsa; I am not telling you. Bhaṛthari tells in
Vairāgya sathakam;
अवश्र्ं र्ातारभश्चरतरमुनित्वानप नविर्ा

नवर्ोगे को भेदस्त्र्जनत न जनो र्त्स्वर्ममून् ।
व्रजन्तः स्वातन्त्र्र्ादतुलपररतापार् मनसः
स्वर्ं त्र्क्ता ह्येते िमसुखमनन्तं नवदधनत ॥ १२॥
avaśyaṁ yātāraścirataramuṣitvāpi viṣayā

viyōgē kō bhēdastyajati na janō yatsvayamamūn |
vrajantaḥ svātantryādatulaparitāpāya manasaḥ
svayaṁ tyaktā hyētē śamasukhamanantaṁ vidadhati || 12||
When they go away there is pain; when you renounce there is joy. The result is the
same. What is that: two things got separated. But when nature does that, there is
pain; but when maturity does that sarva saṅga parityāgaḥ anantaṁ śamasukham
vidadhati. (Anyway from one quotation to two quotations it has gone! ~ second
one is a long quotation; I do not want to get involved in that ~ those who have got

Vairāgya Śatakam; I have given lectures on selected slōkās of Vairāgya Śatakam;

there I have dealt with this slōka, very beautiful slōka). avaśyaṁ yātārah;
everything is going to go away. Therefore what? Renounce. Ok.
Iti prasiddham. What is the context here; the objection is if you go to Bhagavān or
Vaikuntam, you will have to return; how can Kr̥ ṣṇā say that by going to the abode
of Bhagavān you will not return. Is it not illogical? Sānskrīt students: ‘saṁyōgāḥ
viprayōgāntāḥ’ should be in inverted commas. After itiḥ prasiddham full stop.
Now the question to Lord Kr̥ ṣṇa is: kathaṁ ucyatē, then oh Lord why do you say;
‘tat dhāma gatānāṁ’ those who go to Bhagavān’s abode ; nāsti nivr̥ ttiḥ’ does not
come back ; do not come back , how does Lord Kr̥ ṣṇa say an illogical thing is the
question; that should come to a thinking person ~ otherwise there is no question.
Now Lord Kr̥ṣṇa himself gives the answer. What is that? Lord Kr̥ṣṇa does not
explicitly say and the answer is contained in the next ślōka; we have to extract the
answer.
िृणु तत्र कारणम् —

śr̥ṇu tatra kāraṇam —
Verse No.15.07
ममैवांिो जीवलोके जीवभूतः सनातनः ।

मनःिष्ठानीद्धन्िर्ाभण प्रकृनतस्िानन कियनत ॥ गीता १५.०७ ॥
mamaivāṁśō jīvalōkē jīvabhūtaḥ sanātanaḥ |

manaḥṣaṣṭhānīndriyāṇi prakr̥tisthāni karṣati || Gītā 15.07 ||
I will give you the gist of the answer which we have to extract from the first half of
this ślōka. The answer is not explicit; but we have to vēdantically-extract. What is
the answer? No jñāni reaches Bhagavān’s abode by physically travelling; why?
Because to reach Bhagavān abode; we need not physically travel; because
Bhagavān is all pervading. And since Bhagavān is all pervading; he cannot have an

abode as a physical place. If Bhagavān is all pervading, then Bhagavān’s abode

must be all-pervading, then Bhagavān’s abode must be what: more-pervading,
which is not possible. Therefore Bhagavān’s abode is his very nature which is
caitanyaṁ; which is all pervading. If Bhagavān’s abode is Bhagavān’s nature,
which is all-pervading-Consciousness, you need not reach the all-pervading-
Consciousness by travelling. Why, What a question? The all-pervading-
Consciousness is available within the very body; as the enclosed-Consciousness.
Paramātma all-pervading-Consciousness; it is available as jīvātma, the-enclosed-
Consciousness; mamaivāṁśaḥ means what? avaccinna caitanya rūpēṇa Bhagavān
atraiva vartatē. The distance between Me and Bhagavān is not a physical-distance
at all. Distance between Me and Bhagavān is not a physical-distance; it is a
notional-distance; the misconception that Bhagavān is far away. Are you
understanding. The distance is in the form of a notion; what is the notion?
Bhagavān is somewhere and I have to reach Him and once I reach Him and I will
not return and the puraṇic stories will confirm that the Bhakta will die and a flame
from his body will come out and it will travel travel travel (you can see in TV and
cinema) and it will negotiate the traffic and it will join the Bhagavān, either in the
local temple or go up, up and up and join the Bhagavān in higher lōkas. All these
puraṇic stories are all symbolic; and not understanding this; we take them literally;
jīvātma cannot and need not travel; because the distance between jīvātma and
Paramātma is notional; therefore, reaching Bhagavān is dropping the notion that I
am away from Bhagavān. Knowing is reaching. Brahmavit āpnōti. Brahma-vēda
brahmaiva bhavati. Brahmavit āpnōti; where did you see it; in Taittirīyōpaniṣat.
Brahma vēda brahmaiva bhavati where? In Muṇḍakōpaniṣat. Atra Brahma
samaśnutē; jñāni attains Brahman here and now; without travelling even 0.00 zero
mm or com distance. Atra Brahma samaśnutē. Kaṭhōpaniṣat. Therefore knowing
itself is reaching; by dropping the notional-distance. Knowing itself is reaching by
dropping the notional-distance. Ignorance caused notional-distance will go away.
And since ignorance will not come back, the distance again will not come back.
Therefore, we say yat gatvā na nivartantē means ajñānam na nivartatē iti arthaḥ;

ignorance can only go; ignorance cannot come back. Therefore, what is the answer
now? So many things I have said; so what is the answer: there is no reaching-
involved. There is only knowing-involved; reaching is figurative; therefore, jñāni
recognises that ahaṁ Brahma-asmi. And the aikyam is indicated by the word
mamaiva amśaḥ; jīvātma is seen as-though a part of me; just as the enclosed-
space is as-though a part of total-space. Jīvātma, the-enclosed-Consciousness; is as
though a part of Paramātma, the-total-Consciousness.
Then why do you say as-though-a-part. Just as the space cannot have a part;
Consciousness cannot have part; since it is niravayavam, niṣkalam; we have to say
as-though-a-part. If you say jīvātma is part-of-Paramātma, it is called
viṣiṣtādvaitam and if you say jīvātma is as though a part of Paramātma; it is called
advaitam.
It is very important ślōka for both Viṣiṣtādvaitins and Advaitins. Viṣiṣtādvaitins

deliberate because Lord Kr̥ ṣṇa himself says part. Śaṅkarācārya only adds: only an
as-though, which irritates Viṣiṣtādvaitins. They will say that putting as-though,
Śaṅkarācārya is taking our life. Anyway.
Thus the first-part says jīvātma is very much along with Paramātma; therefore, not
reaching; first-half gives the answer to the objection. And the second half of the
ślōka is a totally different topic.
First half says jñāni reaches Brahman by knowing and thereafter he does not
return to saṁsāra. First half says jñāni reaches Bhagavān by knowing; and
thereafter jñāni does not come back to saṁsāra is the gist of the first-half.
The second-half is totally different topic. And what does it say. if a person does not
know, if a person does not know, he continues to be an ajñāni; what will happen to
him? The biography of an ajñāni in contrast to the jñāni. And what is the
biography? After that jīvātma will leave this physical body and the jīvātma along

with sūkṣma-śarīraṁ and kāraṇa-śarīraṁ and sañcita-karma; the jīvātma will have
to travel. And out of the sañcita-karma one portion will become what; the next
bundle of prārabdham; the next bundle of prārabdham will decide what; another
body; punarapi jananam punarapi maraṇam; cycle of an ajñāni. First half is the
biography of a jñāni; and the second half is that of an ajñāni.
ममैव परमात्मनः नारार्णस्र्, अंिः भागः अवर्वः एकदे िः इनत अनिायन्तरं द्धजवलोके जीवानां लोके संसारे जीवभूतः कताय
भोक्ता इनत प्रशसिःसनातनः चचरन्तनः;
mamaiva paramātmanaḥ nārāyaṇasya, aṁśaḥ bhāgaḥ avayavaḥ ēkadēśaḥ iti

anarthāntaraṁ jivalōkē jīvānāṁ lōkē saṁsārē jīvabhūtaḥ kartā bhōktā iti
prasiddhaḥ sanātanaḥ cirantanaḥ;
Mamaiva is in the mūlam; Śaṅkarācārya is very careful, is equal to paramātmanaḥ ēva,

because whenever Lord Kr̥ ṣṇa uses the word I , it can give two , three meanings are
possible; and Lord Kr̥ ṣṇa uses the word I in all the three meanings; and we should be
intellectually very agile and alert to take the appropriate meaning; I can means ēka-rūpa
Īśvaraḥ; viśva-rūpa-Īśvaraḥ or arupam-Brahma. Whenever Lord Kr̥ ṣṇa tells Arjuna you are
my friend ; sakhēti matvā , you are my friend , Lord Kr̥ ṣṇa refers to himself as avatāra -
Kr̥ ṣṇa; personal-God; and when Lord Kr̥ ṣṇa says anēka vaktra nayanam anēkādbhūta
darśanam, I have got so many hands, heads all over eyes etc., there the meaning of the
word I is what, (Kr̥ ṣṇā has got only one head ) there he refers to Lord Kr̥ ṣṇa as viśva-rūpa-
Īśvaraḥ; saguṇa-viśva-rūpa- Īśvara; saguṇa-ēka-rūpa-Īśvara; or saguṇa-viśva-rūpa-Īśvaraḥ
or what is the third meaning;
मर्ा ततचमदं सवं जगदव्यक्तमूर्तंना ।

मत्स्िानन सवयभूतानन न चाहं तेरववच्स्ितः ॥ ९-४॥
mayā tatamidaṁ sarvaṁ jagadavyaktamūrtinā |

matsthāni sarvabhūtāni na cāhaṁ tēṣvavasthitaḥ || 9-4||
I am the formless all pervading Consciousness principle and in Me alone the entire
universe exists; really speaking there is no universe in Me; here the meaning of the
word I is nirguṇa-caitanyam.

Now here the word mama refers to ēka-rūpa saguṇa-Īśvara or anēka-rūpa-

saguṇa-Īśvara or nirguṇam-Brahma; there is confusion; in fact all Gīta confusions
are because of non-clarity among these three meanings of the word I. Once you
knows about it; you will be a master of Gīta. Therefore, Śaṅkarācārya clarifies
mama is equal to Paramātmanaḥ; caitanya-rūpasya-nirguṇasya; of Me, the all-
pervading-Consciousness; indivisible-Consciousness; mama ēva; mama is equal to
Paramātmanaḥ; aṁśaḥ; a seeming-part alone is enclosed within the three bodies;
tat sṛṣtvāva taṭ ēvānu prāviśat, I alone entered every body in the form of the
enclosed-Consciousness; ‘entered’ also must be inverted commas; total space does
not enter the pot when the pot is created, total space is available as enclosed-space;
similarly when the body is created, Consciousness is available; that avaccinna-
caitanyam or pratibiṁba-caitanyam alone is called jīvātma. What is the meaning of
the word aṁśaḥ? Śaṅkarācārya gives several meanings; aṁśaḥ (this must be
within brackets) means bhāgaḥ means part; avayavaḥ; limb; ēkadēśaḥ, means a
portion; part, portion, limb, are anarthāntaraṁ; anarthāntaraṁ means
synonymous words or synonyms; jīvātma is a seeming-part of Paramātma only.
And where is the jīvātma available; jīva-lōkē in the world of jīvās; jīva-lōkē is in the
mūlam is equal to jīvānāṁ-lōkē for Sānskrīt student it is śaṣṭi tat puruṣa samāsaḥ;
in the world of jīvās and what do you means by the world of jīvās; Śaṅkarācārya
nicely translates is saṁsārē ; world of jīvas means saṁsāraḥ; saṁsāraḥ means
trap; the whole world is a trap for the ignorant-jīvā; while the same world is a
celebration ground; nandanavanam, a garden for the jñāni-jīvās; (see it is
beautiful). The whole-world is a trap for the ajñāni-ignorant-jīva; the whole-world
is a beautiful-park for the jñāni-jīva; that also Śaṅkarācārya says in ḍhanyāṣṭakam;
saṁpūrṇam jagatēva nandanavanam sarvēpi kalpadrumā; the whole world is a
park and everything is a kalpaka-vṛkṣam etc. Anyway saṁsārē jīvabhūtaḥ; that
enclosed-Consciousness alone is renamed as jīvātma; Paramātma alone is
renamed as jīvātma; when it is enclosed. Jīva-bhūtaḥ means jīva-rūpaḥ; and what
happens the moment all-pervading-Consciousness gets enclosed within the body;

a tragedy happens; not first step; first step is a nice thing happens; the all-
pervading-Consciousness itself does not have self-awareness; the all-pervading
Brahman will never say I am Brahman; Brahman by itself cannot say I am
Brahman; either it should be enclosed in māya; or it should be enclosed in body;
the enclosed-Consciousness alone has self-awareness.
An aside note; important note; unenclosed-Consciousness does not have self-

awareness; self-awareness comes only for an enclosed-Consciousness; two types
of enclosures; either māya-enclosed-Consciousness or body-enclosed-
Consciousness; māya-enclosed-Consciousness has self-awareness in what form; I-
am-Īśvara (you have to change the voice  gruffy voice I am Īśvara); and Īśvara is
lucky; because not only He is aware I-am-Īśvara; He also knows that I am really
Brahman. I am Isvarah vyavahārically and empirically; really I am unenclosed-
Brahman. So Īśvara has got lucky self-awareness; He knows that: I-am-enclosed;
and I-am-not really-enclosed; whereas the story of body-enclosed-Consciousness is:
there is self-awareness; I am; but we never say I am Īśvara; we never say I am
Brahman; (we never say both, and what do we say?) say I am a miserable-jīvaḥ; for
Īśvara. the āvaraṇa-śakti of māya is non-operational; and in the jīva, the āvaraṇa-
śakti becomes operational; and therefore, Gīta class becomes relevant. Therefore,
Īśvara becomes the teacher; jīva becomes the taught; and this ignorance of Jīva is
indicated by Śaṅkarācārya by two crucial words: karta and bhōktā; Īśvara will never
say karta-bhōktā; tasya kartāram api mām vidya akartāram avyavayam; Arjuna, I
do everything; I don’t do anything; Lord Kr̥ ṣṇa can say that but we cannot say that;
therefore, got trapped. karta bhōktā iti prasiddhah; saṁsāri-jīva is popularly
available everywhere; how do you know; ask anyone how do you do; comes reels
and reels of episodes. (Somebody asked Svāmiji why dono’t you have a TV; why do
I require a TV; everyone comes and tells me a story, that is TV for me - each one
gives a different episode; somebody says what: wedding invitation; next day
somebody comes and tells somebody died! Therefore, birth is there, death is
there; śastiabdapūrthi they say - everything is an episode). Why I am telling all

these: Prasiddhah means everywhere available; for Sānskrīt student prasiddhah,

visarga should be there; it is a printing mistake; and sanātanaḥ; when did the jīva
originate; this is a question immediately asked: why did Bhagavān create the jīva
and then getting trapped in to saṁsāra; this is an invariable question and the
answer is given in one word; jīva is never created by Lord Īśvara; jīva is never
created by Īśvara. Then jīva is not there?; jīva is there; he is never created by
Īśvara; that means anādiḥ jīva is anādiḥ; jīva has got beginningless kāraṇa-
śarīraṁ; and beginningless sañcita-karma; in fact with the help of jīva alone,
Bhagavān creates the world.
And if you ask why Bhagavān creates the world, I have an answer; if you ask why
Bhagavān creates jīvā; my answer is Bhagavān never creates jīva, because he is
anādi; if you ask why Bhagavān creates jagat, the world; I have an answer;
Bhagavān created the world for the sake of the infinite-jīvās who have got karmās
and for exhaustion of karma and also to get out of the trap by attending the Gīta
class. (I will repeat this point on and off ); for getting out of the trap, the world is
required.
Therefore, two questions are there; why Bhagavān created jīvā; he never created
jīva; and jīva is anādi. Why did Bhagavān create the world; it is for the sake of jīva;
sō kāmayatah; Bhagavān created the world.

461 Verse 15.07
Page 370 Verse No.7 Bhāṣyam 1st paragraph
Verse No. 15.07 Bhāṣyam Continued.
ममैव परमात्मनः नारार्णस्र्, अंिः भागः अवर्वः एकदे िः इनत अनिायन्तरं द्धजवलोके जीवानां लोके संसारे जीवभूतः कताय भो
क्ता इनत प्रशसिःसनातनः
mamaiva paramātmanaḥ nārāyaṇasya, aṁśaḥ bhāgaḥ avayavaḥ ēkadēśaḥ iti

anarthāntaraṁ jivalōkē jīvānāṁ lōkē saṁsārē jīvabhūtaḥ kartā bhōktā iti
prasiddhaḥ sanātanaḥ
In the previous-verse Lord Kr̥ṣṇa pointed out that a jñāni who follows all the
prescribed sādhanās; will attain mōkṣa; and he mentioned four sādhanās; three
supportive-sādhanās and one main-sādhana. Supportive-sādhanās are vairāgyam;

values and saraṇāgathi; the main-sādhana is vēdānta-vicāraḥ which was presented
as tataḥ padaṃ tatparimārgitavyaṃ; that parimārgitavyaṃ indicates śravaṇam

mananam nidhidhyāsanam. With these four-sādhanās one will attain or one will
become a jñāni and jñāni will attain Īśvara and thereafter he will not return-back
yat gatvā na nivartantē.
Then Śaṅkarācārya introduced the 7th verse with a question based on the previous
ślōka. And what was that question? If a jñāni attains or reaches Bhagavān; we
know logically that whatever is attained in time will be lost in time. Whatever is
reached in time we will have to return in time; saṁyōgāḥ viprayōgāntāḥ.
Therefore, how can he talk about mōkṣa; as non-returnable reaching of the Lord .
This was the introductory question , for which Lord Kr̥ ṣṇa does not answer directly;
but he hints at the answer in the 7th slōka, which we are seeing now.

And in this ślōka Lord Kr̥ ṣṇa defines jīva as mama ēva aṁśaḥ. Aṁśaḥ means a
seeming-part of Bhagavān is jīvaḥ. And Śaṅkarācārya takes this as a clue to the
answer. And how does it become a clue? If jīvātma is only a seeming-part of
Paramātma; it means really speaking, jīvātma is not different from Paramātma,
why, he is only a seeming-part. And since he is not different from Paramātma
therefore, there is no question of actual-separation also; there is no question of
actual-union also. Separation is caused by misconception; reaching is caused by
rectifying the misconception. And therefore, coming away from the Lord and
reaching the Lord is also as-though-reaching the Lord; they give the example of a
baby lying on the lap of the mother dreamt that and the baby is getting separated;
and thinking that the baby is away from the mother, all the time weeping on the
lap of the mother, and since the baby starts crying, and in that crying, the baby
woke up and reached the mother; how? waking up is reaching. Therefore, the
word aṁśa indicates reaching is also as-though; separation is also as-though.
And having given the commentary on the first line; Śaṅkarācārya gives two
definitions of jīva; which is not in the ślōka; but Śaṅkarācārya gives, which is
important in vēdānta; in vēdānta, jīva is given different definitions according to the
context. This is called prakṛiyā-bhēdaḥ. And how can jīvātma be given different
definitions; is it not inappropriate? If you want to give definition, it should be one;
how can you have different views on one and the same jīvā. For that our answer is
that in vēdānta, jīvātma is accepted as jīvātma only temporarily. Because according
to vēdānta, there is no such one called jīvātma at all. Jīvaḥ nāsti, jagat nāsti, sarvaṁ
nāsti; Brahma (do not say nāsti) ēva asti. Therefore, jīva and jagat are accepted
only temporarily during the adhyārōpa-kālē; later apavādha-kālē, jīva and jagat are
both negated. Since vēdānta accepts jīva only temporarily, during that temporary-
acceptance, any definition that is convenient we can give. Therefore, vēdānta never
has a consistent-definition of jīvā, deliberately jīvā’s definition is kept inconsistent.
Similarly, the creation also in Vicāra Sāgara we studied; theories of creation also
are deliberately kept inconsistent; because later creation also is going to be

negated. Three or four definitions are given for jīvā; Śaṅkarācārya is giving two
such definitions. So which definition is correct? All the definitions are correct.
Which definition I should take?; whichever you like, you take; like drinking coffee;
Svāmiji you want coffee in davara or cup and saucer? Anything is ok because what
is important is coffee. It should not be forgotten; Therefore, you give any container
and I am interested in coffee alone. In the same way, the teaching is Brahma ēva
sathyam and temporarily we can use any prakṛiya; avaccēda-vādaḥ; pratibiṁba-
vādaḥ; ābhāsa-vādaḥ; any prakṛiya you can take whichever you are comfortable. In
fact Śaṅkarācārya does not want to hold to a prakṛiya; he freely uses different
prakṛiyas in different contexts. Here itself two prakṛiyas are used one is called
pratibiṁba-vādaḥ and the other is called avaccēda-vādaḥ. Look at this.
र्िा जलसूर्यकः सूर्ांिः जलननचमिापार्े सूर्यमेव गत्वा न ननवतयते च तेनैव आत्मना गचछनत, एवमेव;
yathā jalasūryakaḥ sūryāṁśaḥ jalanimittāpāyē sūryamēva gatvā na nivartatē ca

tēnaiva ātmanā gacchati, ēvamēva;
The first example is caitanya-pratibiṁbaḥ jīvaḥ or cidābāsaḥ ēva jīvaḥ; and what is
the example; it is jala-sūryakaḥ; jala-sūryakaḥ means what; jala-pratibiṁbita-
sūryaḥ iva jala- sūryakaḥ; sa pratyaya is pratibiṁbārthe; and also mithya-arthē;
just as a false image of the Sun; which is sūrya-āṁśaḥ, he uses the word sūrya-
āṁśaḥ to remember caitanya-aṁśaḥ jīvaḥ; Sūrya-aṁśaḥ; how long the reflected
Sun will be there; as long as the reflecting-medium is there; reflecting-medium is
called nimittam. Therefore, he says jala-nimitta-apāyē, when the nimittam [cause
of reflection] and what is the cause,; the cause is jalam; jala-sūryakaḥ, jalam is the
reflecting medium; nimitta-apāyē, when the water goes away. Svāmi
Cinmayānanda nicely says: Imagine there is a bucket; and in the bucket there is
water; and in the water the Sun is reflected; so when you kick the bucket (double
meaning!) that the water goes away; and therefore, the reflection also goes away;
the stūla-śarīraṁ is like the bucket and sūkṣma-śarīraṁ is like the water; and the
cidābhāsaḥ-jīvaḥ is the Paramātma-pratibiṁbaḥ; and kicking the bucket is an

idiom in English which means dying. So when the vidēha-mukti takes place, the
death of a jñāni takes place; but when the ajñāni goes, only the bucket will go but
the water will continue. But when the jñāni dies, the bucket--stūla-śarīraṁ and the
sūkṣma-śarīraṁ-water also goes away; sūryamēva gatvā, the reflected-Sun, what
happens? you don’t say it disappears; it merges into the original Sun; because it
came from the original and it goes back to the original. And once the reflection
merges, you na nivartantē, the same reflection will not come back; you may bring
bucket again and also pour water; another reflection may come; the previous-
reflection gone and it is gone for good only. Therefore, sūryam-ēva gatvā yathā
nivrtantē, just as it does not come back, tathā ayam api; ayam means what; jīvātma
api, aṁśaḥ-ēva. In this prakṛiya what is the definition of the jīvātma; it is
cidābhāsaḥ-ēva jīvaḥ; pratibiṁba-caitanyam or ābhāsa-caitanyam ēva jīvaḥ; ayam
api aṁśaḥ cidābhāsaḥ; tēna eva ātmanā; only at the time of vidēha-mukti (that is
understood) all the three-reflecting-mediums; stūla-śarīraṁ, sūkṣma-śarīraṁ and
kāraṇa-śarīraṁ; all the three will merge into what: stūla-prapañca virāt; sūkṣma-
prapañca and kāraṇa-prapañca. Those details Śaṅkarācārya does not give here;
tena ēva ātmanā with Īśvara or Brahman; sangacchati, sangacchati means merges
into, ēvam-ēva means in the same manner only; same manner only means what;
Sūrya pratibiṁbaḥ iva ēva; this is called ābhāsa-vādaḥ.
Now Śaṅkarācārya comes to avacceda-vādaḥ; this is the difference between post-

Śaṅkarācārya-advaitam and Śaṅkarācāryas-advaitam. All the latter followers of
Śaṅkarācārya wanted to hold on to one prakṛiya; and start fighting; and it is called
sibling-rivalry; ābhāsa-vāda group fighting with avaccēda-vāda group; whether
avaccēda-vāda is correct or ābhāsa-vāda is correct; is the Dipavali pattimantram;
that is the bone of contention; and each one establishing his own and what is
Śaṅkarācārya’s-verdict? he does not want to take any stand, among these various
theories because in the next paragraph Śaṅkarācārya himself talks about
avaccēdha-vāda also. And even in vicāra-sāgara we had the fight; and Niscaladāsa
voted for which one; do you remember? He said ābhāsa-vāda is superior to

avaccēdha-vāda, because avaccēdha-vāda had several loopholes; and he took from

Pañcadaśi; in Pañcadaśi also there is a discussion but at the end he said even
though we say ābhāsa-vādaḥ is better; whatever vādaḥ you are comfortable with,
you can take to.
Now comes avaccēda-vāda; avaccēda-vāda means what; a different definition of

jīvā; what is that; we will read;
र्िाघटाद्युपाचधपररच्चछन्नो घटाद्याकािः आकािांिः सन् घटाददननचमिापार्े आकािं प्राप्र् न ननवतयते । अतः उपपन्नम् उक्तम्
‘र्द्गत्वा न ननवतयन्ते’ (भ. गी. १५ । ६) इनत ।
yathāghaṭādyupādhiparicchinnō ghaṭādyākāśaḥ ākāśāṁśaḥ san ghaṭādinimittāpāy

ē ākāśaṁ prāpya na nivartatē | ataḥ upapannam uktam na nivartantē’ (bha. gī. 15 |
6) iti |
yathā vā; vā indicates otherwise; otherwise, to define jīva in a different manner;

and what is the example? Ghatādy-upādhi-paricchinnaḥ ghaṭādy-ākāśaḥ, like the
enclosed-space available within different enclosures like pots; the enclosures can
be many and of varied nature; but the enclosed-space is seemingly-many and they
are seemingly-different; the adverb seemingly is very important. There is a
seeming-plurality of the enclosed-space and seeming-differences among the
enclosed-space. Similarly jīvātma is Consciousness-enclosed in your-body is you-
the-jīvātma; Consciousness-enclosed in-my-body is Me-the-jīvātma. In
Gaudapādacārya’s Māṇḍūkya-Kārikā, the third chapter first few ślōkas it is clean
definition of jīva as ghatākāśaḥ. Gaudapādacārya himself follows avaccēda-vādaḥ
also. Therefore, we need not take avaccēda-vādaḥ as not untouchable; it is not
untouchable; we can follow that also. Therefore, ghaṭādyākāśaḥ, visarga is
dropped because of sandhi rule; ākāśāṁśaḥ ēva san, being the seeming-part of
ākāśa; why do you say seeming-part; remember ākāśa being indivisible, it can
never have parts at all. Therefore, always we should add; seeming-part of ākāśa
san. Ghaṭādi-nimitta-apāyē when the pot is broken, ākāśaṁ-prāpya the enclosed-
space merges into total space; and the beauty is you use the verb merges but it is
a unique form of merging; in which no action is involved, no movement is involved;

not even a transformation is involved in ghaṭākāśaḥ; na nivartatē iti ēvaṁ; in the

same way, ataḥ; keeping these two examples, you can happily say yat gatvā
jīvātma merges into Paramātma, seemingly; at the time of vidēha-mukti; iti and
thereafter na nivartantē will not return back, iti uktam, uktaṁ means this
statement made by Lord Kr̥ ṣṇa in the verse number six: upapannam uktaṁ, is
perfectly-logical and correct only.
And there are some other commentators who avoid all these problems by a slight
interpretational-difference; just a different approach; so by this different-
interpretation all these questions themselves are avoided; and when questions are
avoided, you need not answer also; and this interpretation is: the verb gatvā has
got the popular meaning of going and reaching. But in Sānskrīt grammar there is a
rule; all the verbs of going can be used in the meaning of knowing. Suppose I say:
‘Did this idea enter your mind’ means there is no question of entering; it is nothing
but understanding. Therefore, gatyārthaka dhātunām jñānārthakatvam iti
niyamaḥ; so gatiḥ is equal to avagatiḥ; is equal to jñānaṁ; that meaning is there.
Therefore, ‘yadgatvā na nivartantē’ (bha. gī. 15 | 6) means yat Brahma jñātvā;
after knowing that Brahman; not reaching; after knowing as ‘I-am-Brahman’ na
nivartatntē, one does not come back to ignorance and misconception again. So
where is the question going to Vaikuṇṭa or Kailāsa or Brahmalōka; all these are not
there; knowing is going; this is another form of interpretation.
ननु ननरवर्वस्र् परमात्मनः कुतः अवर्वः एकदे िः अंिः इनत? सावर्वत्वे च नवनािप्रसङ् गः अवर्वनवभागात् । नैि दोिः,
अनवद्याकृतोपाचधपररच्चछन्नः एकदे िः अंि इव कच्पपतो र्तः ।
nanu niravayavasya paramātmanaḥ kutaḥ avayavaḥ ēkadēśaḥ aṁśaḥ iti?

sāvayavatvē ca vināśaprasaṅgaḥ avayavavibhāgāt | naiṣa dōṣaḥ,
avidyākr̥tōpādhiparicchinnaḥ ēkadēśaḥ aṁśa iva kalpitō yataḥ | darśitaśca
ayamarthaḥ kṣētrādhyāyē vistaraśaḥ |
Now Śaṅkarācārya himself raises an objection and answers it; very important
objection; and answer is a very important clarification; and this alone makes the

difference between viśiṣṭādvaitam and advaitam . Lord Kr̥ ṣṇa uses the expression
mamaiva aṁśaḥ jīvaḥ; jīvātma is a part of Paramātma; and this is the philosophy
held by viśiṣṭādvaitam also; jīvātma can never be Paramātma; jīvātma can only be
a-part-of-Paramātma; Paramātma is all-pervading and jīvātma’s size is according
to viśiṣṭādvaitam, jīvātma is of the size of an atom; and infinite-atomic-sized
jīvātmas are there; and Paramātma is all-pervading; in the all-pervading-
Paramātma, jīvātmas are stuck like diamond; and that is why in the second chapter
nityaḥ sarvagatastāṇuḥ. What we read as sarvagataḥ sthāṇuḥ, in Viśiṣtādvaitam
they read sarvagatastaḥ aṇuḥ. So sarvagatastaḥ means what: situated in the-all-

pervading Īśvara; who is situated? jīvātma; what is the size of jīvātma; aṇuḥ. Thus
jīvātma is looked up as-a-part aṁśa, as Paramātma ; and Lord Kr̥ ṣṇa himself says
that mamiva aṁśaḥ. Then a person raises an objection, because according to
tarka-śāstra, which is accepted by all the systems of philosophy; anything which
has a part, is an assemblage. Anything sāvayavam is an assemblage because all
the parts assembled-together is a whole; like a car; how is it created; it is by
assembling so many parts. Thus a product a kāryam is called avayavi, an
assemblage, and kāraṇam is called avayavam; kāraṇam is avayavam; kāraṇam is
avayavam means part; kāraṇam is avayavaṁ-part. And all the parts-assembled-
together; what do you produce: a kāryam he produced and the assemblage is
called not avayavaṁ; the assemblage is called avayavi; avayavaṁ-kāraṇam
avayavi-is kāryam; avayavaṁ-kāraṇam and avayavi is kāryam; spare-parts of a car
is kāraṇam and the car itself is what: avayavi-kāryam. The building is what:
various-parts joined-together bricks-assembled together; therefore, remember
avayavam means kāraṇam and avayavi means kāryam; avayavi has got another
word and that is sāvayavam; every product is sāvayavam. Every product is
sāvayavam and kāryam is sāvayavaṁ; therefore it is endowed with what; parts or
avayavaṁ. So yat yat sāvayavaṁ, tat tat kāryam. If Bhagavān has got all the
jīvātmas as avayavams a part or aṁśaḥ; Bhagavān will come under sāvayavam or
niravayavam; (heading is reeling or what ) Bhagavān will come under

sāvayavam; avayavi; sāvayavam both are ok; Bhagavān will become sāvayavam;
Bhagavān will become avayavi and Bhagavān will become an assemblage, made of
all the jīvās and other things; why Bhagavān himself says mamaiva aṁśaḥ.
Therefore, Bhagavān will become a kāryam; and if Bhagavān is kāryam; what is the
next consequence? every kāryam will have date of assemblage (DOB); any product
when you buy there is a date of manufacture and the date of expiry(DOE) also.
Bhagavān will become anityam; and therefore, Bhagavān cannot have part. That is
why we say Brahman which is nityaṁ; does not have any avayavam at all;
hiraṇmayē parē kōśē virajam Brahma niṣkalam; Brahman is niṣkalam. If Īśvara is
different from Brahman and Īśvara is sakalaḥ; sakalaḥ means sāvayavam; another
word for avayavaṁ is kalam; if Īśvara is different from Brahman; and Īśvara
becomes sakalaḥ and sāvayavaḥ; Īśvara will become kāryam and anityam.
Therefore, how did Bhagavān say mamaiva aṁśaḥ; and if Bhagavān has aṁśaḥ,
how can he be eternal; he will also be like one of us. This is a very logical question
raised by a rationalist. Therefore, he says nanu niravayavasya paramātmanaḥ;
Paramātma-Brahman which is nityaṁ and Lord Kr̥ ṣṇa talks about Himself as what:
nityaḥ and Paramātma ; if Lord Kr̥ ṣṇa is nitya - Paramātma, if Lord Kr̥ ṣṇa is nityaḥ
and Paramātma; kutaḥ avayavaḥ syāt; how can He be have parts; how can He be
the sāvayavaḥ; how can he be kāryabhūtaḥ. ‘aṁśaḥ iti’ is the question. To avoid
the problem if you say Lord Kr̥ ṣṇa is not Paramātma , Kr̥ ṣṇā is not niravayavaḥ,
Lord Kr̥ ṣṇa is sāvayavah and He is only Īśvara different from Paramātma ; and Lord
Kr̥ ṣṇa is, He has got ādhāram madhuram, etc. etc., eyes, nose, etc.; then what will
be the problem? sāvayavatvē ca, if Bhagavān has got avayavaṁ, vināśa-prasaṅgaḥ;
Bhagavān also will become mortal . That is why we should remember by
worshipping Bhagavān as Kr̥ ṣṇa-Rāma etc., we should know Lord Kr̥ ṣṇa represents
the formless Brahman; Lord Kr̥ ṣṇa himself is not Bhagavān; Lord Kr̥ ṣṇa means that
form is not Bhagavān. That is why in Kēnōpaniṣat nēdam yaditam upāsatē; the
worshipped-Lord with form is not real-God; is only an empirical-representation of
the absolute; you should understand this and do pūjā or else there will be

problem. Sāvayavatvē ca, if Bhagavān has form vinasa-prasaṅgaḥ; Bhagavān will

become mortal. Why because avayava-vibhāgāt; the part will depart; he will
become departed-soul; part will get departed. Up to this is pūrva-pakṣa. Now
Śaṅkarācārya gives the answer saying that is why I said jīvātma is as-though-a-
part; that as-though is only to solve this question. Therefore, He says; na ēṣa
dōṣaḥ, this problem is not there; why because all the reflecting-mediums
according to ābhāsa-vādaḥ; and all the enclosing-bodies, according to avaccēda-
vādaḥ; whether you take ābhāsa-vādaḥ with reflecting-mediums or avaccēda-
vādaḥ of enclosures; we say both of them are mithya only. That is why
Gauḍapādācārya after defining jīva as enclosed-Consciousness; in third chapter up
to 9th ślōka or so, he defines jīva as enclosed-Consciousness; and he names the
body as saṅgataḥ enclosures. Then Gauḍapādācārya himself visualizes this
question; if jīvātma is enclosed, there are enclosures there; and therefore, how can
you talk about advaitam. Here there are two; what are they: enclosed and
enclosure; and the title of the chapter in Māṇḍūkya is what: advaita-prakaraṇam;
Therefore, Gauḍapādācārya writes a brilliant ślōka;
सङ् घाताः स्वप्नवत्सवे आत्ममार्ानवसर्जंताः ।

आचधक्र्े सवयसाम्र्े वा नोपपशिर्हं नवद्यते ॥ ३.१०॥
saṅghātāḥ svapnavatsarvē ātmamāyāvisarjitāḥ |

ādhikyē sarvasāmyē vā nōpapattirhi vidyatē || 3.10||
what a line you see; saṅghātāḥ svapnavatsarvē ātmamāyāvisarjitāḥ; all the

reflecting-mediums the enclosing-enclosures they are all mithya-projection; done
by what: mithya māya . That is what he is saying . Therefore, he says , avidyākr̥ ta
avidyā means mūlāvidyā māya; upādhi-paricchinnaḥ; upādhi means what:
reflecting-medium is called upādhi in ābhāsa-vādaḥ; enclosing-enclosures is called
upādhi in avaccēda-vādaḥ; upādhi the word is common to both; but the meaning
will vary; in ābhāsa-vāda upādhi means reflecting-medium; in avaccēda-vādaḥ,
upādhi means the containing-enclosures; all these upādhis are avidyā-krtam; they
are all mithya. Therefore, jīvatma is seemingly-enclosed and therefore, seemingly-

finite and ēkadēśaḥ aṁśaḥ iva kalpitaḥ; it is kapita it is a superimposition;

adhyārōpa-kālē asti and apavādha-kālē nāsti. And in our language adhyārōpa-kālē
triangular-format (I will get sleep only if I say like this), because I am jīvaḥ;
apavādha-kālē, binary-format. So jīva ēva, Śivā ēva sadā jīvaḥ; jīva ēva sadā śivaḥ;
vētaikya manayōr yastu saḥ ātmajñah na cētaraḥ; jīva is Śivā (in Tamil ja is not and
for ja they say śa - śivan śivan - what we say is replace ja with śa and make the long
into short - dhīrgah to hṛsva); jīvaḥ ēva śivaḥ; śivaḥ ēva jīvaḥ; yaḥ anayōḥ aikyam
vētti saḥ ātmajñaḥ; that is called binary-format. Kalpitō yataḥ; yataḥ means
therefore, there is no problem; jīvātma is not an actual-part; if it is an actual-part;
Īśvara will become perishable; darśitaśca ayamarthaḥ. Śaṅkarācārya says this idea
I have very very elaborately discussed. If you have more doubts refer to my
previous discussion; where, in kṣētra adhyāyē; kṣētra adhyāyē means what; which
chapter, minimum that much we should know; kṣētra adhyāyē means kṣētra
kṣētrajña vibhāga yōgaḥ; thirteenth chapter, wherein jīvātma-Paramātma aikya
was revealed; in one of the very important verses; what is that verse; if you can
remember that verse, fantastic; that is the best Dipavali gift,

क्षेत्रक्षेत्रज्ञर्ोज्ञायनं र्िज्ज्ञानं मतं मम ॥ १३-२॥

kṣētrakṣētrajñayōrjñānaṁ yattajjñānaṁ mataṁ mama || 13-2||
The jīvātma obtaining in all the bodies is none other than I, the-all-pervading-
Paramātma; I have elaborately established that; if you have doubt go back to that
aikya-bhāṣyaṁ which we studied for more than 16 or 17 classes. So many classes
we have analysed that. kṣētrādhyāyē vistaraśaḥ elaborately.
For the Sānskrīt student, yataḥ means yasmat, the relative-pronoun and therefore,
you should add tasmat and connect it will naiṣa dōṣaḥ; tasmāt na ēṣa dōṣaḥ; in the
previous line.

स च जीवो मदं ित्वेन कच्पपतः किंसंसरनत उत्िामनत च इनत, उचर्ते —
sā ca jīvō madaṁśatvēna kalpitaḥ kathaṁ saṁsarati utkrāmati ca iti, ucyatē —
If you ask an advaitic-ācārya whether jīva and Īśvara are the same or different; jīva-
Īśvara-bhēdaḥ asti athava abhēdaḥ-asti; what will be his answer: he will say
bhēdaḥ-api asti and abhēda-api asti; both are there. And naturally the student will
ask how can both be there being diagonally opposite; if they are different they
cannot be identical; if they are identical they cannot be different; how can you say
both: then the advaitic-ācārya says; they are both, at different times; kāla-bhēdēna
bhēdaḥ; kāla-bhēdēna bhēdaḥ; like the river is different from the ocean at one
time and river is one with the ocean at another time; kāla-bhēdēna bhēdaḥ. Then
the next question at what time they are different and what time they are identical;
ajñāna-kālē-bhēdaḥ and jñāna-kālē-abhēdaḥ. When we are stupid, bhēdaḥ and
when we are wise abhēdaḥ. Therefore, ajñāna-kālē-bhēdaḥ and jñāna-kālē-
abhēdaḥ;
र्दा पश्र्ः पश्र्ते रुक्मवणं

कतायरमीिं पुरुिं ब्रह्मर्ोननम् ।
तदा नवद्वान् पुडर्पापे नवधूर्
ननरचजनः परमं साम्र्मुपैनत ॥ Muṇḍaka I I I .1.३॥
yadā paśyaḥ paśyatē rukmavarṇaṁ

kartāramīśaṁ puruṣaṁ brahmayōnim |
tadā vidvān puṇyapāpē vidhūya
nirañjanaḥ paramaṁ sāmyamupaiti || Muṇḍaka III.1.3||
Muṇḍakōpaniṣat started with
द्वा सुपणाय सर्ुजा सखार्ा समानं वृक्षं पररिस्वजाते ।

तर्ोरन्र्ः नपप्पलं स्वाद्वत्त्र्नश्नन्नन्र्ो अभभचाकिीनत ॥I I I .1.1॥
dvā suparṇā sayujā sakhāyā samānaṁ vr̥kṣaṁ pariṣasvajātē |
tayōranyaḥ pippalaṁ svādvattyanaśnannanyō abhicākaśīti ||III.1.1||

Ajñāna kālē we talk about two birds on the tree and then the same upaniṣat in the
next mantra says yadā paśyaḥ paśyatē rukmavarṇaṁ; paśyaḥ means what: jñāna-
kālē. And therefore, karma-kānḍa and upāsana-kānḍa deals with bhēda, at what
time; ajñāna-kālē and karma-kānḍa and upāsana-kānḍa and triangular-format;
jñāna-kālē jñāna-kānḍa and binary-format. And therefore, after death; jīva will
travel or not, if you ask the question, what will be our answer; he will travel and he
will not travel. Our answer will depend upon what: whether the dying person is
ajñāni or jñāni. Until now we talked about jñāni; yat gatvā na nivartantē is the
biography of jñāni ; that means our biography ; and until now Lord Kr̥ ṣṇa talked
about our biography; that means our biography, is it not correct!?; you have to
say this ; until now Kr̥ ṣṇā talked about our biography , jñāni. Hereafter Kr̥ ṣṇā says
suppose the ajñāni-jīva does not become a jñāni and what you call: preserves his
ajñānam carefully saying; the so-called bhaktās in purāṇās and all we read; and all
the paurāṇikas they will talk also; this bhakta was so great and he said I don’t need
mōkṣa; this is the prayer to Bhagavān: Oh! Lord, I don’t want mōkṣa at all; I would
like to enjoy your beauty etc in būlōka; eternally I would like to remain a bhakta.
What does vēdānta say: eternally he wants to be an ajñāni, an idiot it means.

Whoever says I don’t want mōkṣa, they declare as a great bhakta; we declare as a
stupid-bhakta; ārtho jijñāsu arthārthī jñāni ca bharatarshabha; yēṣam jñāni nitya
yuktaḥ ēka bhaktir viśiśyatē; ahaṁ ēva saḥ; Lord Kr̥ ṣṇa said. Therefore those
ajñānis are going to be described hereafter. Therefore, Śaṅkarācārya says sā ca
jīvaḥ; this is the introduction to the next ślōka; sā ca jīvaḥ; which jivaḥ; so called
great bhaktās but who remains in bhēda-duality; mataṁśatvēna-kalpitah; who is

presented by Bhagavān; as a part of himself; kathaṁ saṁsārati how will he have
punarapi jananam. Not only that there are so many prayers also that I should be
born again in that temple as the stepping-stone of the temple; I want to become
stepping stone of the temple and I want to become the door in that temple; your
vastram; I want to become your māla so that I will be close to your chest; all those
things; we should read all the prayers; if we are deliberately enjoying that bhakti; it

is ok; dvaita bhakti we can deliberately enjoy but we should have the clear
knowledge about the degree of reality; like enjoying a movie is ok, but however
much we enjoy a movie; we know movie is a movie; nothing wrong in going to a
movie; nothing-wrong in enjoying a fiction-book; vēdānta says enjoy duality; enjoy
the creation; admire the beauty of the world; admire the beauty and power of
māya; you can enjoy the triangular-format; but with the understanding of movie as
movie. If you get lost in the movie and continue to cry even after coming home,
what will the other people will do; they will take you to the counsellor and it is a
problem. So, therefore, I am jīvaḥ ajñāna-kālē (you have to add that word ajñāna-
kālē) kathaṁ saṁsārati; how he will go from janma to janma; utkrāmati ca
itiucyatē. Where it is said; in the second line of the same ślōka. manaḥṣaṣṭhānī; you
have to add the word ajñāna-kālē, because the previous ślōka are: yadgatvā na
nivartantē, that is of a jñāni; so sudden shift to ajñāni is there; therefore we have
to add: ajñāna-kālē. What does he do; manaḥṣaṣṭhānī indriyāṇi;
मनःिष्ठानन इद्धन्िर्ाभण श्रोत्रादीनन प्रकृनतस्िानन स्वस्िाने कणयिरकुपर्ादौ प्रकृतौ च्स्ितानन कियनत आकियनत॥ ७ ॥
manaḥṣaṣṭhāni indriyāṇi śrōtrādīni prakr̥tisthāni svasthānē karṇaśaṣkulyādau prakr̥
tau sthitāni karṣati ākarṣati|| 7 ||
In the previous paragraph kathaṁ saṁsārati; the word saṁsāra is given several
meanings; one meaning of the word saṁsāra which is the literal-meaning is travel
from one body to another. saṁsāra is nothing but saṁyag tharaṇam sṛ to travel;
but when we travel from one place to another; in this body; we don’t call it
saṁsāra; but here the context is travel of the jīvātma from one body to another;
punarapi jananam punarapi maraṇam is defined as saṁsāra. Katam saṁsārati;
saṁsārati means travels to another body; and having gone to another body and
lived there for some time; what does he do; utkrāmati again release that body and
that continuously shifting the residence is the problem. That is what people say;
how long to stay in the rented house; when am I going to purchase my own house;
purchasing our own house is considered to be a great-achievement. Otherwise
you have to go on changing from one house to another; this itself you extend

philosophically; how long you will go on shifting from one body to another and I
want my own original house; original vēēdu is called mōkṣah. That is why in Tamil
language mōkṣa is called vēēdu. Araṁ [dharma] pōrul [money] inbaṁ [happiness]
vēēdu [house] and you know what the original vēēdu; Brahman is our original
sthānam; svasthānam is mōkṣa; abiding residing in Brahman is mōkṣa. Therefore,
this jīva goes from rented house to rented house; utkrāmati; iti ucyatē; what does
he do? Details we will see in the next class.

462 Verses 15.07 and 15.08
Page 371 Bhāṣyam 3rd paragraph from the top.
Verse No.15.07 Continued
मनःिष्ठानन इद्धन्िर्ाभण श्रोत्रादीनन प्रकृनतस्िानन स्वस्िाने कणयिरकुपर्ादौ प्रकृतौ च्स्ितानन कियनत आकियनत॥ ७ ॥
manaḥṣaṣṭhāni indriyāṇi śrōtrādīni prakr̥tisthāni svasthānē kar ṇaśaṣkulyādau

prakr̥tau sthitāni karṣati ākarṣati|| 7 ||
In this 7th verse of the 15th chapter; Lord Kr̥ ṣṇa gives the definition of the jīvā; as
Consciousness reflected in the śarīra-thrayam; śarīra-thraya pratibiṁba-caitanyam
cidḍbasaḥ jīvaḥ; and he conveyed this idea by using the word mama-aṁśaḥ. Mama
a means the original Consciousness; aṁśaḥ means reflected-Consciousness; and
the reflected-Consciousness is called aṁśaḥ because it cannot exist separate from
the original-Consciousness. Then having defined the jīva as cidābhāsaḥ, now Lord
Kr̥ ṣṇa wants to talk about what will happen to jñāni-jīvā and what will happen to
ajñānijīvaḥ. In the case of jñāni jīvaḥ; jñāni at the time of death; would have wiped
out all the karmās. The āgāmi-karmās would have been avoided; sañcita-karma
would have been burnt and prārabdha-karma would have been exhausted. Since
the karma balance is nil, there is no fuel for further journey.
Karma is the fuel, which makes the journey of the jīva possible; since karma-fuel is
gone; the jīva cannot travel; and therefore, all the three śarīrams will merge into
corresponding total; stūla-śarīraṁ into stūla-prapañca, sūkṣma-śarīraṁ into stūla-
prapañca and kāraṇa-śarīra into kāraṇa-prapañca. Once the three-śarīrams have
dissolved or merged, the reflecting-medium is no more there, because śarīra-
thrayam alone served as the reflecting-medium for Consciousness. Since the
reflecting-medium is gone there is no scope for reflection-jīvaḥ. And what happens
to the reflection; it does not disappear or become extinct; the reflected-

consciousness merges into the original-consciousness, which is called the vidēha-

mukti of the jīvaḥ. Therefore RC merging into OC because of the absence of RM. RC
merging into OC because of the absence of RM is called vidēha-mukti. And the
same vidēha-mukti can be explained in a different way also; instead of taking jīva
as reflected-Consciousness; in the second method you define jīva as enclosed-
Consciousness; instead of pratibiṁba-caitanyam you define jīva as avaccinna-
caitanyam; and śarīra-thrayam becomes enclosures: avaccētakam. There we said
reflecting-medium; now you have to use the enclosing-medium; in Sānskrīt it is
called avaccēdakam. The rest is very similar; at the time of jñāni’s death; karmās
are exhausted therefore, the enclosures cannot survive; because the survival of
enclosure is determined by the continuation of karma. Karma-abhavē enclosure-
abhāvaḥ; previously we said reflecting-medium is gone; now we change the
language, what; enclosing-medium or enclosure is gone. And when the enclosure
goes away, what happens to the enclosed-Consciousness? You should not say
goes away. The enclosed-Consciousness merges into the all-pervading-
Consciousness. When we use the verb merges-into; that “merger” should be within
the inverted commas because it is a merger in which no movement is involved; in
which no transformation is involved. So motionless-transformation-less seeming-
merger of the enclosed into the total; and what is the example we give; the well-
known example: when the pot is broken; pot-space merges into the total-space
without-movement and without-change. The motionless-transformation-less
seeming-merger which is called vidēha-muktiḥ. movement is involved where no
transformation is involved; motionless; transformationless seeming merger of the
enclosed into the total. So whether you use avaccēdaḥ-vādaḥ or ābhāsa-vādaḥ;
vidēha-mukti is the merger of jīva into Īśvara or Brahman. This is the biography of
a jñāni-jīvā; and what is the biography of ajñāni-jīvā? We should serve as example
for the jñāni-jīva or ajñāni-jīvā? You have watch your mind; you feel that you are an
example for the first or the second? Your mind should naturally think what? I am
the model for the first.

Now we have to talk about the biography of the ajñāni-jīvā; the biography of jñāni-
jīva comes in the first half of the ślōka; and biography of the second-jīvā, ajñāni,
comes in the second half of the ślōka; manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni
karṣati. In the case of ajñāni-jīvā; only prārabdham is exhausted; sañcita will be
very safely() there; and he has acquired lot of āgāmi and the āgāmi will merge
into sañcita (not Īśvara) and out of the āgāmi- sañcita mixture the next bunch of
karma will get ready; and that future prārabdha will become fuel for the jīvā. What
is the fuel? The future-prārabdha; the next-prārabdha infused will be the fuel for
the jīva and jīva has to travel. And when the jīva travels, what does it do; it leaves
the physical-body to dissolve into pañca-bhūta; jīva does not make use of; it is
disposable body; like disposable cup; after the coffee has been drunk, the
disposable cup has to be disposed. What a question; we should not wash it and
keep it for next time use. Disposable-cup has to be disposed. Jīva disposes the
physical-body; which will be cremated or buried; it will merge into pañca-bhūtas;
the jīva will carry the sūkṣma-śarīraṁ and kāraṇa-śarīraṁ. Kāraṇā-śarīraṁ is
generally not mentioned but is always understood. Therefore, we say jīva draggsto
the sūkṣma-śarīraṁ consisting of 19 components. Pañca-jñānēndiryaṇi; pañca-
karmēndriyṇi; catvāri andaḥkaraṇāni and pañca-prāṇas; all of them ; jīva takes
from the physical -body; in whose case ? in the case of ajñānis ; not our case , in the
case of ajñānis . And that is what Lord Kr̥ ṣṇa says: manaḥ-ṣaṣṭhāni-īndriyāṇi;
indriyāṇi refers to the ten sense-organs, mana represents the four-antaḥkaraṇam
and fourteen are mentioned and pañca-prāṇas are not mentioned but we have to
add all of them; karṣati; karṣati means it ventures out . Where are they located ;
each organ has got located in prakr̥ ti ; prakr̥ ti means stūla -śarīraṁ; very carefully
note; in this ślōka , the prakr̥ ti means stūla -śarīraṁ; the physical-body and don’t
translate it as māya; we should know how to translate prakr̥ ti appropriately; here
the word prakr̥ ti means stūla -śarīraṁ. And in the stūla-śarīraṁ also, the sense-
organs are not strewn all over randomly but they are all located in the relevant-
positions; and what is the name of the positions; do you remember; gōlakam. Each
indriyaṁ is located in the relevant gōlakam; cakṣur-indriyam in cakṣur-gōlakam

etc. strōtrēndriyam in strōtra-gōlakam; from those respective-gōlakams, the

sense-organs are separated and drawn by the jīvā. That is what Śaṅkarācārya
comments upon. Look at the third paragraph. manaḥ-ṣaṣṭhāni-indriyāṇi, the five
sense-organs along with the sixth sense-organ; ṣaṣṭham means the sixth-sense-
organ; the sixth one is manaḥ ēva ṣaṣṭham yēṣām; bahuvr̥ hi; manaḥ ṣaṣṭham
yēṣām indriyāṇām; manaḥ-ṣaṣṭhāni-indriyāṇi; mind is also considered a sense
organ but not an independent-sense-organ; mind can become a sense organ only
along with other five sense-organs. And what are they? Śaṅkarācārya comments
śrōtrādīni; śrōtram means what ? the ear etc . And where are they located
prakr̥ tisthāni, located in different gōlakams of the stūla-śarīram. Therefore,
Śaṅkarācārya nicely says svasthānē; svasthānam means gōlakam; svagōlakē and
what are they? karṇaśaṣkuli, karṇa means ear; śaṣkuli means cavity; the hole; it is
called śaṣkuli; in the ear-cavity etc., because he said śrōtra-ādīni; therefore, he says
karṇa-śaṣkuli because śrōtrendriya is in the karṇa-śaṣkuli; karṇa means what; not
Arjuna’s brother; the ears; śaṣkulyādau; ādau because there are other sense -
organs; that is the meaning of prakr̥ tau . Therefore Śaṅkarācārya takes prakr̥ ti as
stūla-śarīra gōlakani; prakṛtau sthitāni; prakṛtau jāti ēka-vacanam; prakrtau-
sthitāni-jīvaḥ karṣati; jīvaḥ drags from the physical-body. So even towards the end
of life one by one sense-organs get withdrawn; ēki bhavati; na paśyati ityāhuḥ; ēki
bhavati, na jighrati ityāhuḥ. So Brahadarnyaka graphically describes: eyes are not
clearly seeing; tongue is not tasting; mouth is not talking; ears are not hearing;
each one; vañg manasi sampadyatē manā-praṇah, pranaḥ parasyām dēvatāyam.
In the other upaniṣats details are given. Karṣati is in the mūlam is equal to
ākarṣati; ākarṣati mean withdraws from the body . The sub -commentators add a
corollary; from this we can derive a very important corollary ; what is that ; Lord
Kr̥ ṣṇa says jīva draws mind and sense-organs from the body. Jīva draws or pulls
the mind and sense-organs from the body. From this it is clear that jīva is different
from the mind, sense-organs and the body; sthūla sūkṣma kāraṇa śarīrāt
vyatiriktaḥ.How they derive such beautiful ideas; because jīvaḥ karṣati; if jīva is
anyone of them Lord Kr̥ ṣṇa says jīva is hurt; the drawing-one must be different

from the drawn-one. Therefore, mind na jīvaḥ; indriyāṇi na jīvaḥ; jīvaḥ sarva
vyatiriktaḥ caitanyam bhavathi.
The anvaya is; mama āṁśaḥ ēva jīvalōkē sanātanaḥ jīvabhūtaḥ [asti]. [Saḥ] (to be
supplied in the next sentence). prakr̥ tisthāni mana ḥṣaṣṭhānīndriyāṇi karṣati.
{manaḥṣaṣṭhāni is a compound-word; even though there is a visarga inbetween; it
should be read together and written together - indriyāṇi dvitiya-vibhatkti
manaḥṣaṣṭhānī second case, prakr̥ tisthāni are all sāmānadhikara ṇyam, second
case}
कत्स्मन् काले? —
kasmin kālē? —
Verse 15.08
िरीरं र्दवाप्नोनत र्चचाप्र्ुत्िामतीश्वरः ।

गृहीत्वैतानन संर्ानत वार्ुगयन्धाननवािर्ात् ॥ गीता १५.०८ ॥
śarīraṁ yadavāpnōti yaccāpyutkrāmatīśvaraḥ |

gr̥hītvaitāni saṁyāti vāyurgandhānivāśayāt || Gītā 15.08 ||
Śaṅkarācārya introduces the eighth ślōka by asking the question kasmin kālē;
when does the jīva pull the sūkṣma-śarīraṁ from the body; it is very important and
it should not be in the middle of the Gīta-class. So therefore, we are worried many
students are worried whether we will survive till the end of the Bhagavad-Gīta
bhāṣyaṁ; therefore, when it will happen he asks the question and the answer is
given in this ślōka. That first line second portion, yaccā utkrāmati īśvaraḥ that is
the answer to the question; Īśvaraḥ means jīvaḥ in this context. Instead of using
the word jīvaḥ; Lord Kr̥ ṣṇa uses the word Īśvaraḥ itself because Īśvaraḥ and jīvaḥ
are now one and the same. Īśvara aṁśaḥ alone is there in the form of cidābhāsaḥ;
therefore, cidābhāsaḥ can be named Īśvara himself. Therefore, when the Īśvara

utkrāmati, when the Īśvara leaves the body; it is determined by what; the end of
prārabdha; when the jīva has to quit the body, karma-anta-kālē; at that time jīva
takes sūkṣma-śarīraṁ.
And for the Sānskrīt student yacca ca means yadā ca, yad means yadā; when the
Īśvara and the word Īśvara has been thoughtfully put there because when the
master quits, he never quits alone; when we have change from one house to
another house, we won’t quit alone; we have got packers and movers and we will
call the packers and movers; whenever the master quits the house he never quits
alone; and he takes what; all the paraphernalia along with him. Similarly jīva is the
resident of the body; all the indriyaṇis are what; instruments used by the jīvā; and
when the jīva shifts the residence he will take (many remove even he fans; TV, fans
sofa-set, carpet etc. all of them just as the master packs and carries) jīva master
also takes all of them when he has to shift the residence. Therefore, what is the
answer to the question; when the jīva shifts the residence, jīva takes the sense-
organs along with him. This is the first part of the eighth slōka.
Then the second-part of the ślōka what does the jīva do; having dropped the
current-residence the rented-house, jīva will have to in search of another rented-
house; because all the sofa-sets, fan etc., they cannot be on the road; they have to
be fitted in another house; and having fixed another house, jīva goes to the other
house and in the next physical body gōlakams are available and therefore, all the
19 organs are fixed in their appropriate gōlakam, because without the support of
the gōlakam, jīva cannot contact the world. We have to carefully note sūkṣma-
śarīram can never contact stūla-prapañca-directly. Sūkṣma-śarīram can never
contact stūla-prapañca-directly. Sūkṣma-śarīraṁ can contact only through the
stūla-śarīraṁ, which involves the relevant gōlakam. Gōlaka-abhāvē indriya-pravr̥ tti
abhāvah; na tu indriya -abhāvāt; gōlaka-abhāve na tu indriya abhāvāh ; indiryam
asi; but indriya -pravr̥ ttiḥ nāsti. Sensory-software requires sensory-hardware;
sūkṣma-śarīraṁ is the software and stūla-śarīraṁ is the hardware; and both are
required. That is what is said in this ślōka.

In the first quarter śarīraṁ śarīraṁ yadavāpnōti refers to going to the next body.
Therefore, Śaṅkarācārya says we have to rearrange the two quarters.
Yaccāpyutkrāmatīśvaraḥ should be read first; śarīraṁ yadavāpnōti should be read
later, because yaccāpyutkrāmatīśvaraḥ refers to what; quitting the current-body
śarīraṁ yadavāpnōti refers to what; getting the next body; which should come
first; quitting the current-body and then getting the next-body is the order.
Therefore, Śaṅkarācārya says we have to rearrange. Not only that he also adds
another note; yaccāpyutkrāmatīśvaraḥ should be read first and this should be
connected to the previous ślōka. Yaccāpyutkrāmatīśvaraḥ, when the jīva quits the
body (and connect to the ślōka), the jīva pulls all the sense-organs from the body.
Thus for those people who are textually-alert, many student don’t bother about
the text; whatever be the slōka, we are interested only in the message; we are not
interested in the ślōka. In Sānskrīt grammar never; but I am telling this for those
who are textually-alert; you have to read yaccāpyutkrāmatīśvaraḥ along with the
previous ślōka; then śarīraṁ yadavāpnōti should be conntected to the second-half
of the ślōka. We will see those details in the bhāṣyaṁ.
र्चचानप र्दा चानप उत्िामनत ईश्वरः दे हाददसङ् घातस्वामी जीवः, तदा ‘कियनत’ इनत श्लोकस्र् नद्वतीर्पादः अियविात् प्राि
म्र्ेन सम्बध्र्ते ।
yaccāpi yadā cāpi utkrāmati īśvaraḥ dēhādisaṅghātasvāmī jīvaḥ, tadā ‘karṣati’ iti
ślōkasya dvitīyapādaḥ arthavaśāt prāthamyēna sambadhyatē |
While writing the commentary, Śaṅkarācārya skips the first portion śarīraṁ
yadavapnoti, is not commented; first he goes to yaccapyukramatisvarah; yacca api
is equal to yadā ca api; then uktrāmati īśvaraḥ; when the Īśvara quits. So naturally
you may be worried how do you introduce Īśvara; Īśvara does not quit because
Īśvara is all-pervading; therefore, Śaṅkarācārya says in this context, Īśvara must be
translated as master in the body; dēhādisaṅghātasvāmī; Īśvara is master; master
of what; the current-physical-body; so dēhādi saṅghātaḥ means stūla-sūkṣma-
kāraṇa-śarīra assemblage; saṅghātaḥ means assemblage. And why he is jīva called

the matter of śarīra-thrayam; why is the jīva is called master of śarīra-thrayam

because śarīra-thrayam is jaḍam by itself; śarīra-thrayam is inert and it becomes
sentient only because of pratibiṁba-caitanyam. Since jīva is enlivening-
consciousness, strōtrasya strōtram, manasō manaḥ vācō ha vācum, sau praṇasya
prāṇah; therefore, jīva is called svāmi, the master. That is why in the five capsules
of vēdānta (many a day have passed without the capusules ); what is the third-
capsule; by my real-presence I-lend life to the physical-body or body in general
and through the body, I experience the external-world. How do I do all these; by
my mere presence; I lend life to the body; and through the body, I experience this
world; that I is the svāmi, the master. So dēhadi saṅgataḥ svāmi jīvaḥ; tadā; means
at the time of quitting; we should translate it as prārabdha avasāna-kālē; when the
current-karma is exhausted; iti in this manner; slōkasya dvidiya-pādaḥ, the second
quarter of the ślōka must be read first. Arthavaśāt, because of the context and its
meaning; prātamyēna sampadhyatē, it should be read first. Not only it should be
read first; we have to do another job also; what is that; tadā karṣati; Śaṅkarācārya
writes; the word karṣati does not occur in the ślōka; therefore, your job is to look
for it, where it is; and if you search where will you find; you will find in the previous
ślōka. Therefore, Śaṅkarācārya says not only you should read the second-quarter
first and you should connect the second-quarter with the previous-ślōka also; what
is the previous slōka; jīva at the time of quitting, draws the sense-organs from the
body; and this is given in mīmāṁsā-śāstra by a rule of interpretation. There is a
rule of interpretation; what is that; if the order of the words, if there is a particular
order the words occurring in the text, the order of the word is called pāṭakramaḥ;
and then when we understand the meaning of the word; the meaning also has got
a particular order; the meaning is called arthakramaḥ. Thus in all the texts there is
pāṭakramaḥ and arthakramaḥ; krama means order; pāta means textual-order;
artha means what; the message order; word and meaning are different is it not;
textual-order and the message-order; and when there is a contradiction between
pāṭakramaḥ and arthakramaḥ. In this slōka there is a problem; pātakrama is what;
śarīraṁ yada āpnōti, acquiring the next body comes later; and quitting the

current-body comes before; now what we have to do is pāṭakrama is getting the

next body and quitting the previous body; and ārtha-karma is quitting the
previous-body and getting the new-body; therefore, mimamsa rule is what’ ārtha-
karmaḥ pāṭakramāt baliyān; the order of the message is stronger than the order
of the text; therefore, the commentator has a freedom to change the textual-
order; to suit the message-order; after death rebirth or after rebirth death? After
death only rebirth comes.
Therefore, prāthamyēna sambadhyatē; I do not know whether you have got the
message; mimāṁsa rule is what; ārtha-karmaḥ pāṭakramāt baliyāt; the meaning is
stronger than the word.
र्दा चपूवयस्मात् िरीरात् िरीरान्तरम् अवाप्नोनत तदा गृहीत्वा एतानन मनःिष्ठानन इद्धन्िर्ाभण संर्ानत सम्र्क् र्ानत गचछनत ।
yadā capūrvasmāt śarīrāt śarīrāntaram avāpnōti tadā gr̥hītvā ētāni

manaḥṣaṣṭhāni indriyāṇi saṁyāti samyak yāti gacchati |
Now Śaṅkarācārya goes to the first quarter of the ślōka now. yadā ca in the ślōka
yad avāpnōti is there; yad is equal to yadā (yad we have to supply) yadā ca;
pūrvasmāt śarīrāt from the previous body; that is the left-body; or dropped-body;
śarīrāntaram avāpnōti the jīva takes another-body; taking another-body and all; it
is all fixed already because it is all Bhagavān’s job and he has got an assistance
called Citraguptaḥ who keeps all the karma-secrets; therefore, at the time of death
itself the next janma is decided and according to the upaniṣat, the next-body is
even acquired at the time of death; if you remember upaniṣat Muṇḍakōpaniṣat
Candōgya etc. at the time of cremation itself; Bhagavān gives the next physical
body in very very minute form. In Brahmasūtra there is a huge adhikaraṇam called
tadantara pratipatti adhikaraṇam; 3rd chapter 1 pada and 1st adhikaraṇam;
tadantarapratipattau raṁbhati bhūta-sukṣmyai; praśnanirūpaṇābhyām || 1 ||
Bhūta-sūkṣma, in that sūtra, it refers to the next physical body and it is already
handed over to the jīvā. And with the next-physical-body in minute-form alone, jīva
travels and in the pañcāgni-vidyā it was explained how the jīva goes through the

five stages and in each stage the next body becomes more and more functional.
So svarga, mēga, pṛthvi, puruṣa, nāri; svarga is the first factory; mēga is the second
factory; pṛthvi is the third factory and puruṣa is the fourth factory and nāri is the
fifth factory; the jīva goes through all these five; in the body of the female alone,
the already acquired body, not in the strī alone; at the time of previous death itself;
that śarīraṁ becomes fullfledged-śarīraṁ. Pancamyām ahutau āhah; puruṣa
vacataḥ bhavati; Chāndōgyōpaniṣat Pañcāgni vidyā; all of them we are supposed
to remember now. Śariram-yadavapnōti and how much time it will take; the time
will depend upon the fructification of karma; and no meaning of discussing time
because once the jīva quits this physical body; our times scale has becomes
obsolete. Our māsa, varṣa, decades they are all meaningless because jīva functions
in this time only with this physical body; the moment this body is gone; kāla cannot
be discussed at all. Therefore, what is the answer to this question when we will
take rebirth and we cannot say anything about it. Ok. They are all aside topics.
Now let us come to our slōka.
Śarīrāt from one body which is dead now; śarīrāntaram avāpnōti; it means next
body; anyaḥ, anyat śarīraṁ śarīrāntaram; avāpnōti tadā at that time gr̥ hītvā -ētāni;
now you come to the second quarter of the ślōka; ētāni gṛhītvā carrying all these
things; packers and movers carrying all these things and naturally question comes
all these things means which things; Śaṅkarācārya connects to the previous ślōka;
manaḥṣaṣṭhāni indriyāṇi the entire sūkṣma-śarīraṁ, the entire kāraṇā-śarīram; the
entire sañcita-karma and the ready-fructified prārabdha-karma; that prārabdham
alone decides whether the next body is human body or celestial body or animal
body or the plant body; prārabdha alone decides the next janma. Indriyāṇi
saṁyāti; indriyāṇi is dvidiya vibhakthi , object of gr̥ hītvā samyāt ; samyāti is in the
mūlam is equal to samyak yāti gacchati; it is not a random travel, it is purposeful;
well designed and well planned travel of the jīvā, And then again in the upaniṣat it
was discussed as to who decides the direction of the travel; does the jīva decide it
was asked; once jīva has dropped the physical body; jīva has lost the freewill;

freewill is there only as long as the human-physical-body is there. Therefore,

human-will; the jīvās freewill is gone and therefore, jīva’s travels is not decided by
the jīvā; and jīva is not aware of the travel also, because to be aware stūla-śarīraṁ
is required; neither aware nor having the will to direct the journey. Naturally
comes the question who directs the journey we have talked about dēvatās
governing who is under the control of Īśvara. Īśvara, according to the law of
karma, engages the assistant-dēvatās (tour operators); Īśvara has got tour-
operators and all of them will be given a blueprint; (take this man here; take this
lady there, etc.) thus everything is well-designed cosmic-constitution. And cosmic
law of karma will handle all of them without any failure; that is why Bhagavān is
called accudāya nāma; non-failing God; if at all there is something wrong; it means
we have wrongly calculated. In Samyāti is equal to samyag yāti, gaccati.
नकचमव इनत, आह — वार्ुःपवनः गन्धाननव आिर्ात् पुरपादे ः ॥ ८ ॥
kimiva iti, āha — vāyuḥ pavanaḥ gandhāniva āśayāt puṣpādēḥ || 8 ||
Thus two things travel; jīva, that is the reflected-Consciousness is equal to sūkṣma-
kāraṇā-śarīraṁ and reflected-Consciousness; jīva and sūkṣma-śarīraṁ travel. Now
Lord Kr̥ ṣṇa wants to say both of them are not visible to the sense-organs. Neither
the sūkṣma-śarīraṁ is visible; nor the kāraṇa-śarīraṁ is visible; nor is cidābāsaḥ
visible; that is the reason why we don’t see departing or departed-soul; and when
we use the word departed-soul, what is the meaning of the word soul; cidābāsa
plus RM, the sūkṣma-śarīram is called the departed-soul. We cannot see the
quitting nor can we see the travel because both the śarīrams are sūkṣma.
Therefore, Lord Kr̥ ṣṇa gives an example like a pin taking smell from a smelling
flower or the fragrant object. Imagine there is a fragrant object, a flower. Flower is
visible or invisible. Flower is visible. Flower has got fragrance. Fragrance is visible
or invisible; fragrance is invisible. And there is the wind; the wind is visible or
invisible; wind is invisible; the invisible-wind take the invisible-fragrance; from the
visible-flower, and the wind travels. How do you know?. You can get the fragrance.

Therefore, the invisible fragrance carried by invisible wind from the visible-flower.
Similarly our body is what: like a visible flower. Very fragrant . Now the fragrance
called life and the sūkṣma-śarīraṁ, is taken away by the wind; what is the wind;
that is jīvā; jīva wind takes away the fragrance of life from the flower and which we
cannot see. Example should not be extended too much. Only to indicate that the
wind is also invisible; fragrance is also invisible; the flower is visible; this much
alone is the example; you should not say after the wind carries the flowers
continues and fragrance continues etc. You cannot say that; because here you
cannot say body continues with the fragrance. Therefore, the example should not
be over-extended; what is the message: just as the wind carries the fragrance the
JIva carries sūkṣma-śarīraṁ. Look at this.
Kiṁ iva, like what example; iti āha that is given ; by Lord Kr̥ ṣṇa. That is what the
example is. What is that: vāyuḥ pavanaḥ invisible wind, which is equivalent to jīvā;
gandhān iva, gandha means fragrance (it is in plural because there are so many
organs); jñānēndriyaṇi, karmēndriyāṇi; āśayāt, it means its location; what is that;
like flower etc., āśayaḥ means locus of the fragrance. Āśētē asmin iti āśayaḥ. Locus
of the fragrance; what is the locus; the locus is the flower, etc. It can be anything,
candanam also. Or perfume, some people take bath in it, and when they come
near, you also get the fragrance. Therefore, puṣpādēḥ and Sānskrīt student should
note this is pañcamī vibhakthi; from the puṣpā etc. it carries. Ok.
The anvaya is: yat ca api Īśvaraḥ utkrāmati; then add two words [tada karṣati]. Yad
śarīraṁ avāpnōti (tadā) vāyuḥ [gandhān] āśayāt iva; ētani gr̥ hītva samyāti.

463 Verses 15.09 to 15.11
Page 371 Verse No.8
Verse No. 15.08
िरीरं र्दवाप्नोनत र्चचाप्र्ुत्िामतीश्वरः ।

गृहीत्वैतानन संर्ानत वार्ुगयन्धाननवािर्ात् ॥ गीता १५.०८ ॥
śarīraṁ yadavāpnōti yaccāpyutkrāmatīśvaraḥ |

gr̥hītvaitāni saṁyāti vāyurgandhānivāśayāt || Gītā 15.08 ||
After talking about crossing over saṁsāra with the help of jñānam and the
required qualification; Lord Kr̥ ṣṇa wants to contrast what happens to a jñāni after
death and what happens to an ajñāni after death. In the case of a jñāni, the answer
is yatgatvā na nivartantē, he becomes one with the Lord not to come to saṁsāra
once again; whereas in the case of an ajñāni, instead of reaching the Lord after
death; the ajñāni will go to another body after death. Whether one reaches God or
whether one gets another body depends upon jñānam and ajñānam; in the case of
ajñāni, the ignorant-jīva leaves the body along with sūkṣma-śarīraṁ and kāraṇa-
śarīraṁ and takes to another body depending upon the karma. And after going to
the new body, all the sense-organs jñānēndriyams karmēndriyams etc. are placed
in the appropriate gōlakam; because gōlakam belongs to the new body; in the new
body, all the indriaṁs are placed upon the appropriate gōlakam and the mind is
placed in the gōlakam; what is the gōlakam for the mind; hr̥ dayam is the sth ānam
and then having fixed everything, the jīva starts its life and what is the life:
interactions with the world and going through sukha-duḥkha-anubhava. And that
was mentioned in the eighth verse which we completed in the last class; and a
beautiful example was given; the invisible-jīva takes away the invisible sūkṣma-
śarīraṁ; from the visible body. The invisible-jīva, the cidābhāsa, takes the invisible
sūkṣma-śariram from the visible-body. And what is the beautiful example: the

invisible-wind takes the invisible-fragrance from the visible-flower. Therefore,

vāyuḥ gandhan; agōcara-vāyuh, agōcara-gandhān gōcara-puṣpādēḥ yathā nayati.
tathā jīvaḥ asi. We completed the bhāṣyaṁ and I think I have completed the anvaya
also. Now we have to enter the next slōka.
कानन पुनः तानन —

kāni punaḥ tāni —
Verse 15.09
श्रोत्रं चक्षुः स्पियनं च रसनं घ्राणमेव च ।

अचधष्ठार् मनश्चार्ं नविर्ानुपसेवते ॥ गीता १५.०९ ॥
śrōtraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇamēva ca |

adhiṣṭhāya manaścāyaṁ viṣayānupasēvatē || Gītā 15.09 ||
Kāni punaḥ tāni — in the previous ślōka Lord Kr̥ ṣṇa said jīva carries all of them; so
the pronoun ētāni is used. So what are these things carried is not mentioned.
Carries these things is alone mentioned. Naturally the question will come; what are
these things; therefore, he asks the question Kāni punaḥ tāni; tāni means pūrva
slōkōkta ētāni, what are they which are dragged by the jīvā. And the answer is
given in the ślōka. All the indriyāṇi, srōrtram, cakṣu, sparśanam, etc., indriyāṇi, the
indriyani includes all the ten and antaḥkaraṇam as well as pañca-prāṇas; all the
nineteen components are carried; of them the most important one is what; the
prāṇa-alone. That is why whenever somebody dies, what do we say: we do not say
indriam is gone; we say prāṇa is gone. All of them are taken.
श्रोत्रं चक्षुः स्पियनं च त्वनगद्धन्िर्ं रसनं घ्राणमेव च मनश्च िष्ठं प्रत्र्ेकम् इद्धन्िर्ेण सह, अचधष्ठार् दे हस्िः नविर्ान् िब्दादीन्
उपसेवते ॥ ९ ॥

śrōtraṁ cakṣuḥ sparśanaṁ ca tvagindriyaṁ rasanaṁ ghrāṇamēva ca

manaśca ṣaṣṭhaṁ pratyēkam indriyēṇa saha, adhiṣṭhāya dēhasthaḥ viṣayān
śabdādīn upasēvatē || 9 ||
Most of the words are known and therefore Śaṅkarācārya has not commented and
śrōtraṁ, the ears; cakṣuḥ the eye, sparśanaṁ, for this Śaṅkarācārya gives the
meaning tvag indriyaṁ; sparśanam is equal to tvag indriyam, kāraṇā vyutpatti,
spṛśyate anēna iti sparśanam indriyam; tyag means skin. Again when I say skin,
again it is not the physical skin; it is invisible sūkṣma-indriyaṁ. The next one is
rasanam, the organ of taste and it is also kāraṇa vyutpatti, rasayatē anēna iti
rasanam; jiḥva indriyam; and then ghrāṇam, means the organ of smell; ēva ca.
And sense-organs are alone useless if they are not backed by the mind; the mind is
the most important thing. Therefore, manaḥ ca ṣaṣṭhaṁ, the mind also, the sixth
internal-sense-organ, saṣtam indriyaṁ. And why Śaṅkarācārya writes the word
saṣtam; very careful; he takes from the 7th ślōka; they are the academic exercises;
7th slōka second-line, mana saṣtāni indriyāṇi is there. And Śaṅkarācārya borrows
that; the sixth sense-organ, internal-sense-organ, saṣtam indriyēna saha
ādhiṣṭāya; the mind is so important it has to be associated with every sense-organ;
and if any sense organ is not associated with the mind, then the sensory-activity
will become mechanical; if you concentratedly hear and write; the writing becomes
mechanical. Therefore, you concentrate on the ears, the hand cannot deliberately
do some the job and that is why you keep the key somewhere; thinking of
something and the hand keeps it somewhere; but there is no mind behind it; next
day, three hours wasted; for what: the address I took down which someone gave
and whatever bit of paper we write, sometimes in the corner of the newspaper
also; (I am telling all these from experience) therefore, in the middle of the
advertisement; you write something and keep the newspaper; gone for good.
Therefore, mind is required for every jñānēndriyam and every karmēndriyam; that
is why, pratyēkam, behind every sense organ, adhiṣṭhāya, resorting to. And since
jīva is now associated with the sūkṣma-śarīraṁ; sūkṣma-śarīraṁ is located in the
stūla-śarīraṁ; therefore, now jīvā’s residence becomes stūla-śarīraṁ; jīvā’s direct

residence is not stūla-śarīraṁ; jīva resides in the sūkṣma-śarīraṁ; sūkṣma-śarīraṁ

resides in the stūla-śarīraṁ. Therefore, jīva through the sūkṣma-śarīraṁ; resides in
the stūla-śarīraṁ; that is why when the stūla-śarīraṁ quits, the jīva also will also
quit; therefore, dēhasthaḥ sūkṣma-śarīraṁ dvāra dēhasthaḥ-jīvaḥ viṣayān
upasēvatē; viṣayān means śabdadin; five-fold sense objects; what are the five-fold
sense-objects; they are śabda, sparśa, rūpa, rasa and gandha, upasēvatē
experiences according to the law of karma.
The anvaya is; (first line is the same) śrōtraṁ cakṣuḥ sparśanaṁ ca rasanaṁ
ghrāṇam ēva ca, (all dvidiya-vibhakthi object of adhiṣṭhāya) manaḥ cā adhiṣṭhāya
ayam viṣayān upasēvatē. The word ayaṁ refers to jīvaḥ. Can be taken as
pratibiṁba-jīvaḥ or avaccinna-jīvaḥ. Enclosed-consciousness or reflected-
consciousness.
Only one point we have to note aside is whenever we refer to the reflected-
Consciousness we should remember, the reflected-consciousness never existस्
independently, reflected-consciousness along with the original-Consciousness. So
never think of RC alone, whenever we define jīva as RC, we should write in brackets
OC mixed RC experience everything and mere RC does not ever exists; therefore,
jīva the OC mixed with RC experiences or enclosed-Consciousness experiences.
When you say enclosed you don’t have to say RC mixed or OC mixed. When you say
enclosed, you need tell only one; reflected when you say, it is original mixed
reflection we have to take. Only then for mahā-vākyam we are prepared or else
mahā-vākya will be confusing. Ayaṁ, ayaṁ means jīvaḥ, OC mixed RC; enclosed-
consciousness; viṣayān upasēvatē.
Introduction to the Verse 15.10
एवं दे हगतं दे हात् —

ēvaṁ dēhagataṁ dēhāt —

Verse No.15.10
उत्िामन्तं च्स्ितं वानप भुचजानं वा गुणान्न्वतम् ।

नवमूढा नानुपश्र्न्न्त पश्र्न्न्त ज्ञानचक्षुिः ॥ गीता १५.१० ॥
utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam |

vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ || Gītā 15.10 ||
In this ślōka , Lord Kr̥ ṣṇa says: from these previous verses it is very clear that
Bhagavān is available in the body very much; remember mamaiva aṁśaḥ;
Bhagavān is not located in some lōka beyond; Bhagavān is dēhagataṁ (very
important word) Bhagavān is very much present in the physical-body in the form
of what: jīvātma-rūpēṇa Paramātma dēhē sarvata avastithaḥ; either you say in the
form of OC mixed-RC or in the form of enclosed-Consciousness, Bhagavān is very
much there; and what is the proof for the presence of Bhagavān; the inert body
functions as though sentient. The very sentiency of the material-body is the proof
of Bhagavān’s presence. Sentiency of the material-body is the proof for Bhagavan;
and what is the proof for sentiency; every transaction proves I am sentient.
Whether I am walking, talking, seeing, hearing, smiling, crying; even crying is the
proof of sentiency, because a statue cannot even cry. Therefore, remember every
transaction proves the sentiency of the inert body; sentiency proves enclosed-
Consciousness or original-Consciousness mixed reflected-Consciousness; that is
proved. Therefore, prati bōdha-viditaṁ mataṁ; every transaction proves the
sentiency; every sentiency proves Consciousness; Consciousness proves Bhagavān
and Bhagavān need not be proved through a particular method; every second
Bhagavān’s presence is evident; while Bhagavān’s presence is evident moment,
there are the so-called rationalist who challenge the existence of God; saying that
God does not exist; God does not exist at all; one who believes in God is a
kattumirandi (an uncouth person); all those things they declare. How, they must
be filtered-stupids; vimudāḥ nānu paśyanti. vimudāḥ means double-filtered-stupid
person; not ordinary , but filtered . Who says : Lord Kr̥ ṣṇa says: what is the word:

vimudāh. Like first Padma-sri, then Padma-bhuṣan;, etc. Similarly, first mudāh;
then advanced-one, vimudāḥ. So pancami vibhathi , dēhāt, (Sanskrit students
should note utkrāmantam that should be connected . Therefore the ślōka talks
about various transactions and Lord Kr̥ ṣṇa says every transaction proves the
presence of Bhagavān. Sthitham means living; bhuñjānam means consuming;
gunānvitam means experiencing emotions; and finally the dying process;
everything reveals the presence of Bhagavān in the body in the form of enclosed
or OC-mixed RC.
उत्िामन्तं दे हं पूवोपािं पररत्र्जन्तं च्स्ितं वानप दे हे नतष्ठन्तं भुचजानं वा िब्दादंश्च उपलभमानं गुणान्न्वतं सुखुःखमोहाद्यैः
गुणैः अन्न्वतम् अनुगतंसंर्ुक्तचमत्र्ियः । एवंभूतमनप एनम् अत्र्न्तदियनगोचरप्राप्तं नवमूढाः दृष्टादृष्टनविर्भोगबलाकृष्टचेतस्त
र्ा अनेकधा मूढाः न अनुपश्र्न्न्त — अहो कष्टंवतयते इनत अनुिोिनत च भगवान् —
utkrāmantaṁ dēhaṁ pūrvōpāttaṁ parityajantaṁ sthitaṁ vāpi dēhē tiṣṭhantaṁ b

huñjānaṁ vā śabdādīṁśca upalabhamānaṁ guṇānvitaṁ sukhaduḥkhamōhādyaiḥ
guṇaiḥ anvitam anugataṁsaṁyuktamityarthaḥ | ēvaṁbhūtamapi ēnam atyantada
rśanagōcaraprāptaṁ vimūḍhāḥ dr̥ṣṭādr̥ṣṭaviṣayabhōgabalākr̥ṣṭacētastayā anēkadh
ā mūḍhāḥ na anupaśyanti — ahō kaṣṭaṁvartatē iti anukrōśati ca bhagavān —
That the human-beings miss the most-evident Bhagavān is unfortunate;

anukrōśati Sankaracarya says means Bhagavān feels sad; even Bhagavān feels
sad; that is how humanity is missing the most evident presence of mine; and
Bhagavān feels sad because, because of the missing the Lord they are suffering
saṁsāra. If only they have the awareness of the Lord, experience will not make
them saṁsāra;
नवपतो नैव नवपतः सम्पतो नैव सम्पदः

नवपद् नवस्मरणं नवरणोJ
, संपद् संस्मरणं स्मरेत् ॥
vipatō naiva vipataḥ sampatō naiva sampadaḥ

vipad vismaraṇaṁ viṣṇōḥ, saṁpad saṁsmaraṇaṁ smarēt ||

Adversity is not adversity; vipatō naiva vipataḥ, sampatō naiva sampadaḥ,

prosperity is not prosperity; why, then what is it; vipat vismaraṇam Viṣṇō; losing
sight of Bhagavān is adversity; and remembrance of Bhagavān is the only
prosperity; when this prosperity is there; any adversity in life will not be felt as
adversity. Adversity can be converted into prosperity if only Īśvara-smaraṇam is
there; Bhagavān feels sad that the people are missing this prosperity and suffering
adversity. Bhagavān anukrōśati; means Bhagavan weeps looking at his own
children. ūtkrāmantaṁ when the life is going away; at the time of death; so
Śaṅkarācārya defines ūtkrāmantaṁ; literally it means departing the body; is equal
to pūrvam upāttaṁ dēham parityajantaṁ (we have to reverse the order) leaving
this body which has been acquired at the time of birth; janma-kālē, leaving the
current-body which has been acquired at the time of the date of birth; janma-kālē
upāttaṁ dēham, maraṇa-kālē parityajantam is equal to utkrāmantam; or sthitaṁ
vā or maraṇa-kālam has not yet come; therefore, jīva is continuing in the body. In
fact it is better to change the order; ūtkrāmantaṁ we can read at the end;
sthitham, while jīva is in the body; sthitham is equal to dēhē-tiṣṭhantaṁ, when the
jīva (jīvā is understood) is present in the body; what is the proof; body is sentient; if
there is a doubt, pinch yourself (not the neighbor) and you will know the presence.
So dēhe tiṣṭhantaṁ; utkrāmantam is equal to sthitham is equal to; bhuñjānaṁ vā
bhuñjānaṁ means consuming; means what means experiencing; upalabhamānaṁ
means anubhavantam; experiencing what: śabdādīn, experiencing śabda, sparśa,
rūpa, rasa, gandha; we eat not only through the mouth and we eat through all the
sense-organs; upalabhamānaṁ. Then guṇānvitaṁ the normal meaning of the
word guṇa is sattva rajas and tamas; here Śaṅkarācārya says; these three guṇās
alone, during our life, will get converted into three types of emotions; these three
guṇās continuously generating three types of emotions; guṇa pariṇāma bhūta
antaḥkaraṇa vikāraḥ; guṇa pariṇāma bhūta trivida antaḥkaraṇa vikāraḥ; what are
the emotions; sukhaṁ; when sattva is there, there is sukhaṁ; and duḥkham when
rajō guṇa is predominant, sorrow; when tamō guṇa is predominant, it is mōhaḥ,
which means conflict; should I do this should I do that. Thus pleasure, pain, conflict

all these three are expressions of the three guṇās; anvitam; anvitam in the mūlam
is equal to anugataṁ is equal to saṁyuktam is equal to endowed with. Each
emotions is the proof of the presence of sentiency; I am aware of these emotions;
and it proves God present in me; ityarthaḥ; this is the message conveyed here;
ēvaṁ-bhūtam-api for our, what should be the chronological order; utkrānantam
should not be first; we have to start with stitham; bhuñjānam, guṇānvitam;
utkrānantam; I am in the body; I experience the world; I go through the emotions,
then I die. Thus utkrānantam should be read at the end.
Then ēnam bhūtam api ēnam, even though Bhagavān in the form of Īśvara is
available all the time; atyanta-darśana-gōcara-prāptaṁ, it is immediately available
for direct knowledge; athyanta-darśanaṁ means aparōkṣa-jñānam; so intimate
that it is available as ahaṁ; dēha-ātma pratyaya-sāram (7th Mantra in Māndūkya);
available as the very self-evident-awareness; adhyanta-darśanaṁ means aparōkṣa-
jñānam; gōcara-prāptaṁ means available. So in spite of its availability vimūḍhāḥ
this special mūdāḥ, these super fools. And he explains vimūḍhāḥ as anēkadhā
mūḍhāḥ; deluded in various ways; and anēkadhā mūḍhāḥ; deluded in various
ways; then what do you mean by various ways; he explains that being pre-
occupied with all the pañca-anātmas; pre-occupation with the five-fold anātma,
makes me forget God; pre-occupation with five-fold anātma; what is the five-fold
anātma (missing it for quite some days!); profession, possession; then FAMILY (big
letters), all these three come under mamakāra; profession, possession and
FAMILY are mamakāra and then still closer is mind and body; pre-occupation with
our own mind; because mind comes under ātma or anātmā; very careful, mind
comes under intimate-anātma. Therefore, mind is the fourth anātma and body is
the fifth-anātma; (you have to use it reverse order) body and mind come under
ahaṁkāra-viṣaya; thus three-mamakāra and two-ahaṁkāra; throughout the day
let us watch our mind; we are obsessed with these five-anātmas and this
obsession makes us forget the presence of Bhagavān. What is the proof that we

have forgotten; they become burden and when they become bāram, I have
forgotten the God and when they are not bāraṁ I remember the Lord.
Therefore, Śaṅkarācārya say dr̥ ṣṭa-adr̥ ṣṭa-viṣayaḥ; viṣayaḥ means anātma; and
what type of anātma ; dr̥ ṣṭam and adr̥ ṣṭaṁ dr̥ ṣṭam means visible -anātma and
adr̥ ṣṭam, invisible-anātma; some of the family members are abroad, they are not
visible; but still we have mamakāra there also and we can include svarga-viṣaya
also; Bhōga means enjoyment, either the present enjoyment or visualizing the
future-enjoyment. (like naming an unborn-child even before marriage!). Even
before things have started, I have started imagining, Therefore adṙṣṭa-bhōga
means either present-bhōga and future-bhōga; that is planning for the future; so
viṣaya-bhōga-bala because of its power ; ākr̥ ṣṭacētaḥ; mind is carried away by the
anātma; just getting lost in the movie forgetting the screen; where is the screen; in
fact I am not watching the movie; the screen alone I am watching ; ever-watched
screen is missed and the non-existent-movie characters takes me through varieties
of emotions . Therefore, ākr̥ ṣṭa-cētastayā; and Sānskrīt students up to cētaḥ is
bahuvr̥ hi samāsa ; balat ākr̥ ṣṭam cētaḥ yasya saḥ; ākr̥ ṣṭacētāḥ; and tasya bhāvaḥ
ākr̥ ṣṭacētā; tastā is a suffix ; should not split as taya ; ākr̥ ṣṭacētastāḥ; that tā is a
suffix for abstract-noun and then its tritīya-vibhakti; cētastayā; cētastā, cētastē,
cētastāḥ; and cētastaya, cētastābhyām; cētastābihi; it refers to the jīva; that
person; and its status; all these are for Sānskrīt students; because of all these, the
result, vimūdāḥ; na anupaśyanti they miss the presence of the Lord; and because
of that what happens; fifth capsule of vēdānta that says; by forgetting the Lord, life
becomes a burden; (instead of higher-nature you have to substitute by God) but
by remembering the God, I make the life a blessing. Who says: Bhagavān says: ahō
kaṣṭaṁ vartatē; even though human beings can enjoy jīvan-mukti; he is struggling;
iti Bhagavān anukrōśati; here Bhagavān is also weeping; his crying is different;
thinking of us; we are so great and we make Bhagavān cry; not only we cry or
manage to cry in spite of being Brahman; not only we manage to cry in spite of
being Brahman; we make Bhagavān also cry looking at our plight.

र्े तु पुनः प्रमाणजननतज्ञानचक्षुिः ते एनं पश्र्न्न्त ज्ञानचक्षुिः नवनवक्तदृष्टर्ः इत्र्ियः ॥ १० ॥
yē tu punaḥ pramāṇajanitajñānacakṣuṣaḥ tē ēnaṁ paśyanti jñānacakṣuṣaḥ

viviktadr̥ṣṭayaḥ ityarthaḥ || 10 ||
On the other hand, in contrast with the previous people, there are some intelligent
people who come to śravaṇam mananam nidhidhyāsanam of vēdānta-pramāṇam;
through vēdānta-pramāṇa-vicāra they develop a third eye called jñāna-cakṣuḥ;
these two refer to all the other pauruṣēya-pramāṇa whereas the third eye refers to
apauruṣēya śāstra pramāṇa; because of that they open the third eye; and those
for whom the third eye has opened; they are called jñāna-cakṣuṣaḥ; tē paśyanti;
they see the Lord all the time; yē tu punaḥ on the other hand those few people,
jñāna-cakṣuṣaḥ is in the mūlam; how do they become jñāna-cakṣuḥ, bahuvṛhi;
endowed with the third-eye; pramāṇa-janita-jñāna-cakṣuṣaḥ who have got the
knowledge because of śāstra-pramāṇam. Therefore, remember without operating
the śāstra-pramāṇam; knowledge cannot come; we may do all other things
including nāma sankeerthanam; Remember nāma sankeertanam can purify the
mind but it cannot give the knowledge; because there is a group now promoting
that nāma sankeerthanam will give jñānam and mōkṣa; they say they need jñānam
but what they say is Bhagavān will give jñānam; what you have to do is going on
chanting nāmas; we don’t accept that because jñānam comes through pramāṇam.
And what is the pramāṇam; śabda pramāṇam; what śabda-pramāṇam;
apauruṣēya-śabda-pramāṇam; upaniṣat śabda-pramāṇam; and how do you
operate that; śravaṇa manana nidhidhyāsanam; without that one cannot gain
jñānam; therefore pramāṇa janita is very important which the nāma sankeerthana
group is unfortunately missing; pramāṇa janita jñāna-sakṣuṣaḥ; is equal to vivikta-
dṛṣṭayaḥ; who have got the clarity of vision . Viviktam means clear and dr̥ ṣṭi means
jñānam; viviktadr̥ ṣṭiḥ means samyag-jñānam; sputa-jñānam; again bahuvṛhi; those
who have got clear knowledge, they never never miss Bhagavān. Either you say
abide in Bhagavān or you say abide in Ātma; ātmaniṣṭa or brahma-niṣṭa or
Bhagavān-niṣṭa; whatever you call, that alone saves us.

The anvaya; utkrāmantaṁ (same order) sthitaṁ vā (api we can add later)
bhuñjānaṁ vā guṇānvitam vā api [jīvam] vimūḍhā nā anupaśyanti; jñāna-cakṣuṣaḥ
paśyanti.
केचचिु —
kēcittu —
Verse 15.11
र्तन्तो र्ोनगनश्चैनं पश्र्न्त्र्ात्मन्र्वच्स्ितम् ।

र्तन्तोऽप्र्कृतात्मानो नैनं पश्र्न्त्र्चेतसः ॥ गीता १५.११ ॥
yatantō yōginaścainaṁ paśyantyātmanyavasthitam |

yatantō:'pyakr̥tātmānō nainaṁ paśyantyacētasaḥ || Gītā 15.11 ||
In the previous ślōka it was said jñāna-cakṣuṣaḥ; people with jñānam will never
miss the Lord; therefore, they are always jīvan muktāḥ and the Jñānam comes
through pramāṇa-vicāra which was previously called parimārgaṇam. That
pramāṇa-janita of Śaṅkarācārya is taken from tataḥ padaṃ tatparimārgitavyaṃ
yasmingatā na nivartanti bhūyaḥ; [Gīta 15.04] that parimārgaṇam means śāstra-
vicāram. Then some people may complain I am also doing śāstra-vicāra; nothing
happens; only (Tamil) vicāra continues; therefore Sānskrīt vicāra in āstika samājam
should continue; therefore, the question comes if śāstra-vicāra should give
jñānam; how come there are many people who have done śāstra-vicāra but there
is no transformation happening in their life. Then Lord Kr̥ ṣṇa says when I talked
about parimārgaṇam with that I gave few more disciplines (do you remember that
list) asaṅga śastrēna dhṛdēna citva; I emphasized vairāgyam; then I said
tamēvacaadhyam puruṣaṁ prapadyē, saraṇagathi; then I talked about nirmāna-

mōhāh; śamādi ṣatka-saṁpatti, values, etc. I said along with enquiry; mental-
refinement-process also must continue.
Enquiry should go along with refining-process which is called citta-saṁskāraḥ; the

41 saṁskārās enumerated in our culture; which starts even at the time of
conception; garbhādhāna saṁskāra; even at the time of conception the parents
pray for their child. Like that 41 saṁskāras are talked about; all these are for what:
mind and mind has to be refined; saṁskṛta antaḥkaraṇam will find śāstra working
immediately; an asaṁskṛta antaḥkaraṇam; will not find the śāstra working
immediately; but not that it will go waste; you have to continue and continue; and
continue; you have to go on, because refinement is insufficient. Therefore, through
the śravaṇaṁ on one side; and follow the refinement-process. Jñāna-yōga karma-
yōga samuccaya should be there; jñāna-karma samuccaya is not possible; because
the moment jñānam comes; karma becomes karma-ābhasaḥ; there is no more
karma; karma becomes what; ābhasaḥ therefore, jñāna-karma-samuccaya is not
possible. Whereas jñāna-yōga; karma-yoga samucchaya has to be there; continue
refinement and continue śravaṇaṁ and when the refinement has reached the
optimum level; like flash-point, then the mind catches fire. What does it mean; it
means the jñānam work. Svāmiji I am only understanding it now. When did you
start? 1978. Therefore, you go on continuing; some-day it seems to work;
therefore, Lord Kr̥ ṣṇa says yōginaḥ paśyanti; yōginaḥ means saṁskr̥ ta-ātmānaḥ;
they are refined-minded-people, whereas akṛtātmānaḥ; ayōginaḥ in the second
line; ayōginaḥ means akrta-ātmanaḥ asaṁskṛta-ātmānaḥ; unrefined-minded
people or non-refined people. Both do the śravaṇam; they give the example of
Prajāpati teaching Indra and Virōcana; In this regard refer to eighth chapter of
chāndōgyōpaniṣat. Indra also goes to Prajāpati and Virōcana, asūra-raja goes to
the guru; four times Indra goes and he gets knowledge; but Virōcana goes only
one time and come back with the misunderstanding: what is the
misunderstanding: dēhātma-vādaḥ; now I have understood; what is that: body is
the Ātma. Not only he misunderstands, he becomes a guru also. This is called

antaḥparampara; other asūras also. This is the essence of this ślōka. Bhāṣyam we
will see in the next class.

464 Verse 15.11 and 15.12
Verse No.15.10 Bhāṣyam
र्तन्तो र्ोनगनश्चैनं पश्र्न्त्र्ात्मन्र्वच्स्ितम् ।

र्तन्तोऽप्र्कृतात्मानो नैनं पश्र्न्त्र्चेतसः ॥ गीता १५.११ ॥
yatantō yōginaścainaṁ paśyantyātmanyavasthitam |

yatantō:'pyakr̥tātmānō nainaṁ paśyantyacētasaḥ || Gītā 15.11 ||
Lord Kr̥ ṣṇa talked about the means for crossing the saṁsāra; nirmāna-mōha
jitasaṅga-dōṣaḥ adhyatma nitya vinivṛtta kāmaḥ, dvandvai vimukta sukha duḥkha
samjñaīḥ, gaccanti amūdāḥ padaṁ avyavam tad; amūdāḥ we saw is equal to
jñāninaḥ; jñānis will attain liberation and Lord Kr̥ ṣṇa also talked about the lot of
ajñāni; that those who do not gain knowledge will not only have saṁsāra in the
current life but they also will have punarapi jananam punarapi maraṇam. Thus he
contrasted jñāni-asaṁsāri and ajñāni-saṁsāri. And he is concluding the topic in
the eleventh-verse pointing out that jñāna-yōga will work only when a person has
got sādhana-catuṣṭaya-sampatti. If sādhana-catuṣṭaya-sampatti is not there;
jñāna-yōga will not work at all, because the mind alone has to receive the teaching;
the mind is required for receiving, retaining and assimilating and ultimately and
most importantly to derive the benefit of knowledge, we require the mind and
therefore, Lord Kr̥ ṣṇa strongly says; yōginaḥ paśyanti; yōginaḥ means sādhana-
catuṣṭaya-sampannāh; paśyanti in the first line and in the second line Lord Kr̥ ṣṇa
says asaṁskṛtātmānaḥ, it is another word for anadhikarinaḥ; asādhanā-catuṣṭaya-
sampannāh; he will not get the benefit yatantaḥ api, even if they study prasthāna-
thraya-mūlam; prasthāna-thraya-bhāṣyaṁ even bṛht-prasthāna-thrayam (there is
another one); nothing will work if mind is not refined. This is the gist of the ślōka
which we saw in the last class. Now we will go to the bhāṣyaṁ.

र्तन्तः प्रर्त्नं कुवयन्तः र्ोनगनश्च समानहतचचिाः एनं प्रकृतम् आत्मानं पश्र्न्न्त ‘अर्म् अहम् अत्स्म’ इनत उपलभन्ते आत्म
नन स्वस्र्ां बुिौअवच्स्ितम्
yatantaḥ prayatnaṁ kurvantaḥ yōginaśca samāhitacittāḥ ēnaṁ prakr̥taṁ ātmānaṁ

paśyanti ‘ayam ahaṁ asmi’ iti upalabhantē ātmani svasyāṁ buddhau avasthitam |
Yatantaḥ is in the mūlam is equal to prayatnaṁ kurvantaḥ which means putting

forth effort; effort in what is not said in the ślōka and Bhāṣyakāra also does not
say; sub-commentators make it very clear that here prayatnam kurvantaḥ means
śravaṇa mananādhikam kurvantaḥ, those who study the scriptures diligently;
which is the primary means of knowledge and liberation and while doing this
study, yōginaḥ ca is in the mūlam and is equal to samāhitacittāḥ that means those
who have got citta-samādhānam. And what is samādhānam; if you remember
sādhana catuṣṭaya sampatti I am taking for granted; let me make sure what are
the four-fold qualifications; vivēka (I am not translating) vairāgyam, śamādhi-
ṣatka-sampattiḥ and mumukṣutvam and of these four qualifications, the third
qualification is group of six-disciplines: what are the six-disciplines; śama, dama,
uparama, titīkṣa, sṛaddha and samādhānam; samādhānam is one of the most
important qualification; the word samādhānam means an un-preoccupied mind;
which is fully available for śravaṇa-manana and nidhidhyāsanam. The entire yōga-
śāstra or aṣtāṅga yōga; which talks about citta -vr̥ tti-nirōdaḥ is meant for most
important qualification; and I defined this samādhānam as the skill to handle the
involuntary-thoughts of the mind. The mind continuously generates involuntary-
thoughts; this nobody can stop; because if we don’t deliberately use the mind, the
mind will create involuntary-thoughts; exactly like breathing; there are two types
of breathing; one is deliberate-breathing called prāṇāyāma and when I am not
practicing prāṇāyāma, what happens; breathing does not stop; the breathing
happens. So in breathing there are two things, either I breathe or breathing
happens. I breathe is voluntary and breathing-happens is involuntary. Just as in
breathing there are two aspects, voluntary and involuntary, in mind also there are
two things; either I think voluntarily or if I stop thinking the mind takes over. Just

as breathing involuntarily happens, mind continuously thinks involuntarily.

Therefore involuntary thoughts can never be stopped; what is yōga is do I have the
skill to stop or change the involuntary thoughts at will. Do I have the skill to stop or
change the involuntary-thoughts at will; if I have that skill and power, it is called
citta-samādhānam. The entire aṣṭanga-yōga is citta-vr̥ tti-nirōdaḥ. Nirōdaḥ does not
means stopping, but disciplining, handling, managing; this citta-samādhānam is

the most important part of sādhana-catuṣṭaya-sampatti. And therefore,
Śaṅkarācārya says samāhita-cittāḥ. And here samādhānam represents sādhana-
catuṣṭaya-sampatti. And such students samāhita-cittāḥ ēnaṁ, you have to write
only; only that student will be able to see ēnaṁ; ēnaṁ means this one; ēnaṁ
means vessel in Tamil (I never knew such a word existed, till I came to Chennai);
here do not take it as Tamil ēnaṁ as pāthram, one of the vessles that we use.
Therefore Śaṅkarācārya immediately gives the meaning; ēnaṁ means prakṛtam
ātmānam; ēnaṁ means the Ātma which is under discussion; what type of Ātma; na
tat bhāsayatē sūryaḥ na śaśāṅko na pāvakaḥ; prakrtam means the Ātma under
discussion. Paśyanti, Lord Kr̥ ṣṇa says they will be the Ātma ; now when Lord Kr̥ ṣṇa
says they will see the Ātma, we will think Ātma will give darśanaṁ for this person.
Therefore, Śaṅkarācārya clarifies that ‘ayam aham asmi’ iti upalabhantē, knowing
Ātma is only in one form (do you want to write imposition); the ātma in only one
form and what is that form; claiming-I-am-the-Ātma. That is what Śaṅkarācārya says
ahaṁ ayam asmi; I am the Ātma iti upalabhantē aparōkṣataya abhēdataya
paśyanti. Then in the mūlam the word ātmani is there and here the word ātmani
must be carefully understood; is equal to in one’s svasyām buddhau, in one’s own
mind, as yō vēda nihitam guhāyām; sākṣi-caitanyaṁ-rūpēṇa-varthamānam; in
one’s own mind as the witness of the presence and absence of all.
र्तन्तोऽनप िास्त्राददप्रमाणैः, अकृतात्मानः असंस्कृतात्मानः तपसा इद्धन्िर्जर्ेन च, ुश्चररतात् अनुपरताः, अिान्तदपायः, प्रर्
त्नंकुवयन्तोऽनप न एवं पश्र्न्न्त अचेतसः अनववेनकनः ॥ ११ ॥

yatantō:'pi śāstrādipramāṇaiḥ, akr̥tātmānaḥ asaṁskr̥tātmānaḥ tapasā

indriyajayēna ca, duścaritāt anuparatāḥ, aśāntadarpāḥ, prayatnaṁ kurvantō:'pi na
ēvaṁ paśyanti acētasaḥ avivēkinaḥ || 11 ||
Yatantah api, so even if a person is striving hard to do śravaṇa-manana-

nidhidhyāsanam; śāstrādipramāṇaiḥ here Śaṅkarācārya makes the meaning of the
word yatantaḥ clear; in the previous paragraph he did not comment upon; here he
comments; therefore, you have to put this meaning there; yatantaḥ śāstrādi
pramāṇaih striving with the help of śāstra-pramāṇam; ādhi means śruti yukti
anubhava pramāṇaiḥ with all these pramāṇas; striving also akr̥ tātmāna ḥ if one
does not have sādhana-catuṣṭaya-sampatti, in fact one student was asking me this
question that when we know the entire creation is mithya; and it is going to be
negated later at the time of apavādha; adhyārōpa-apavādha is the methodology
then the world is to be negated later; why should the scripture talk about the
creation so elaborately. Because in Vicāra Sāgara we are going through elaborate
creation; and pañcīkaraṇam two types also; anyway it is going to be negated;
when apavādha is the primary purpose; why adhyārōpa should be given so much
importance; one student asked; the answer I gave was; even though apavādha is
important; apavādha requires sādhana-catuṣṭaya-sampatti; apavādha without
sādhana-catuṣṭaya-sampatti will miserably fail ; that is why that method is kept for
uttama adhikāri in the fourth chapter of Vicāra sāgara ; uttama-adhikāri does not
require elaborate sr̥ ṣṭi prakaraṇam; madhyama-adhikāri is the one who is not
ready for apavādha of everything. So since we have to postpone the apavādha we
have to elaborate; how to postpone the apavādha; what is apavādha; negating
that there is no world; you can postpone apavādha only by one method; by making
adhyārōpa-elaborate. And what are the different methods of elaborating
adhyārōpa; śr̥ ṣṭi should be elaborated ; and during the elaboration of the sr̥ ṣṭi, the
student must be given an appropriate-sādhana and what is the sādhana that is
retain triangular-format; till you get apavādha not only you have to elaborate sr̥ ṣṭi,
you have to retain triangular-format. How to retain triangular-format. Give
elaborate karma-yōga; talk elaborately on pañca-mahā-yajñā also talk elaborately

on upāsana-yōga; give different deities; virat-upāsanaṁ Hiraṇyagarbha-

upāsanaṁ; antar-hṛdaya-upāsanaṁ etc. like keeping the mischievous-child busy
with toys; until the student gets ready for apavādha. Apavādha takes how many
minutes; in one sentence it is said; Nēha nānāsti kiñcana. (Kaṭhōpaniṣat) - there is
no world. Who is there? You alone are there. To assimilate this one statement I-
alone-am; there is no second thing other than me;
मिो नान्र्त् नकच्चचदत्रात्स्त नवश्वं

सत्र्ं बाह्यं वस्तुमार्ोपच्क्लप्तं ।
आदिायन्तभायसमानस्र्तुपर्ं
मय्र्द्वै ते भानत तस्माच्चछवोऽहम् ॥आत्म पचचकम् ४॥
mattō nānyat kiñcidatrāsti viśvaṁ

satyaṁ bāhyaṁ vastumāyōpakliptaṁ |
ādarśāntarbhāsamānasyatulyaṁ
mayyadvaitē bhāti tasmācchivō:'ham ||ātma pañcakam 4||
In one slōka, in one anirvacanīya kyāti the job will be over for an uttama-adhikāri
when majority are madhyama or mandha, the teacher is forced to postpone the
apavādha; he has to go round and round in adhyārōpaa. Therefore, make the
creation class elaborate. And also by triangular-format sādhana may you make it
elaborate. If without that directly you go to apavādha, the student will say Svāmiji
all I follow but this will be one line statement of the student; all I follow fully and he
will give a title to the guru also; You are great; but the problem is chappal is on ;
vēdānta is gone . We are not able to practice vēdānta . For this purpose only we
have talk about sr̥ ṣṭi; elaborate karma-yōga; elaborate upāsana-yōga and aṣṭanga-
yōga has to be elaborated; in fact in sarva-vēdānta-siddhāntā-sāra sangraḥ which
we are seeing in Sankarālayam; and Śaṅkarācārya writes 250 verses on sādhana-
catuṣṭaya-sampatti. Out of that I have selected 115 slōkās and it is going on and on
and on; one may wonder why so elaborate; because apavādham does not work;
nobody is able to come to binary -format. The day I am comfortable in binary -
format, we don’t require all these elaboration . That is what Lord Kr̥ ṣṇa says :
akr̥ tātmānaḥ those who are not ready; yatantaḥ api they will complain vēdānta is

wonderful only in āstika samājam [where the classes are taken by Svāmiji]; this will
be the problem; Therefore, he says akrtātmānaḥ asamskṛta ātmānaḥ akṛtam
means asaṁskṛtam; and what are the sādhanās require; he says tapasā by the
practice of varieties of discipline; indriyajayēna, by the practice of indriya jayam,
means sensory mastery; and duścaritāt anuparatāḥ. This Śaṅkarācārya borrows
from Kaṭhōpaniṣat; in Kaṭhōpaniṣat there is a mantra which says moral character
is also absolutely important for vēdānta; amānitvādi twenty virtues are important;
a person who does not have ethical-values for him also vēdānta does not work; so
what is that the Kaṭhōpaniṣat mantra 1.2 24
नानवरतो ुश्चररतान्नािान्तो नासमानहतः ।

नािान्तमानसो वाऽनप प्रज्ञानेनैनमाप्नुर्ात् ॥ २४॥
nāviratō duścaritānnāśāntō nāsamāhitaḥ |

nāśāntamānasō vā:'pi prajñānēnainamāpnuyāt || 24||
The spiritual knowledge will not work for an unethical, an immoral person; and
therefore, values also must be practiced; twenty values of the thirteenth chapter;
26 values of the 16th chapter they also are important. Duścaritāt anuparatāḥ;
those who don’t follow the values’ aśānta-darpāḥ ātmanaḥ; Ātma here means the
mind; darpaḥ means intellectual-arrogance that I understand everything; darpah
means arrogance; any form of arrogance; aśāntaḥ; those who have not diluted or
eliminated; all these people; prayatnaṁ kurvantaḥ api; in spite of their efforts,
ēnaṁ na paśyanti they will not see the Ātma because acētasaḥ avivēkinaḥ because
they are not qualified. Cētasaḥ is in the mūlam is equal to avivēkinaḥ. And in sarva
vēdānta siddhāntā sāra sangraḥ that we are seeing; that uniqueness of that book
is I discovered an insight in that book, because in Tattva Bōdha we talk about

sādhana-catuṣṭaya-sampatti; and in Bhagavad Gīta we talk about amānitvādi
which he calls it as jñānam; and in the 16th chapter he calls it daivī-saṁpat. Daivī-
saṁpat and jñānam are talked about in the Gīta; in Tattva Bōdha sādhana-
catuṣṭaya-sampatti is talked about; I did not find a link between daivī-saṁpat and

sādhana-catuṣṭaya-sampatti. I was not able to; and I was looking for my own
method; and in SVSSS I could find Śaṅkarācārya gives an ingenious argument; in
sādhana catuṣṭaya sampatti, one of the values is śamaḥ; śamaḥ means a relaxed
un-preoccupied mind; and Śaṅkarācārya says the values mentioned in the Gīta
alone can generate śamaḥ; the link is daivī-saṁpat must be connected as a
karaṇam for śamaḥ in sādhana-catuṣṭaya-sampatti. Thus I got the insight of daivī-
saṁpat and śama as kārya-kāraṇa-bhāva-saṁbandaḥ. Therefore through daivī-
saṁpat you attain śama; then sādhana-catuṣṭaya-saṁpatti it will be connected;
and sādhana-catuṣṭaya-saṁpatti will help in gaining knowledge. Thus I found
SVSSS solving my long-range-problem. That is why Śaṅkarācārya connects the
word duścaritāt; moral values are important for śamaḥ; which means mental
quietude. I will give you the anvayaḥ
The anvayaḥ,; yatantaḥ yōginaśca ātmani avasthitham ēnaṁ paśyanti. Akṛtāt

mānaḥ acētasaḥ [tu] yatantah api ēnaṁ na paśyanti.
र्त् पदं सवयस्र् अवभासकमनप अग्ज्न्र्ाददत्र्ाददकं ज्र्ोनतः न अवभासर्ते, र्त् प्राप्ताश्च मुमुक्षवः पुनः संसाराभभमुखाः न नन
वतयन्ते, र्स्र् च पदस्र्उपाचधभेदम् अनुनवधीर्मानाः जीवाः — घटाकािादर्ः इव आकािस्र् —
अंिाः, तस्र् पदस्र् सवायत्मत्वं सवयव्यवहारास्पदत्वं च नववक्षुः चतुर्भंःश्लोकैः नवभूनतसङ् क्षेपमाह भगवान् —
yat padaṁ sarvasya avabhāsakāmapi agnyādityādikaṁ jyōtiḥ na avabhāsayatē, yat

prāptāśca mumukṣavaḥ punaḥ saṁsārābhimukhāḥ na nivartantē, yasya ca padasya
upādhibhēdam anuvidhīyamānāḥ jīvāḥ — ghaṭākāśādayaḥ iva ākāśasya — aṁśāḥ,
tasya padasya sarvātmatvaṁ sarvavyavahārāspadatvaṁ ca vivakṣuḥ caturbhiḥ
ślōkaiḥ vibhūtisaṅkṣēpamāha Bhagavān —
With the previous ślōka the primary teaching has been given that Ātma-jñānam
alone is the means of liberation; and Ātma is caitanya-svarūpam; and Ātma-
jñānam can come only with the help of vēdānta-vicāra; supported by sādhana-
catuṣṭaya-saṁpatti. So Ātma-jñānam has been mentioned; Ātma has been defined
as caitanya-svarūpam; Ātma-svarūpam is mentioned; Ātma-jñānam is mentioned;

Ātma-jñāna-sādhanam is mentioned and Ātma-jñāna-phalaṁ is also mentioned.

svarūpam, jñānam, sādhanam, phalaṁ; all these four important upaniṣatic topic
have been covered in just eleven verses. Very beautiful concise portion.
And here Lord Kr̥ ṣṇa feels the teaching requires one more important aspect.
Because we have said Ātma is the caitanya-svarūpam; it illumines everything but it
is not illumined by anything; it is ever the knower never the known; thus Ātma has
been separated from anātma . But Lord Kr̥ ṣṇa feels this teaching is incomplete; we
may wonder what is incompleteness; svarūpam, jñānaṁ, sādhanam and phalaṁ
have been talked about and where is the incompleteness in the teaching.
Incompleteness is that Ātma is defined as the knower, different from all the known
object in the creation; we are talking of advaitam or dvaitaṁ; (see whether you are
getting the point). Ātma is the knower; different from everything-known; that
means there are two-things; they are dṛk and dr̥ śyam . cētanam and acētanam;
observer and observed; we are still in dvaitaṁ; therefore, in the following four
slōkās, Lord Kr̥ ṣṇa wants to go from dvaitaṁ to advaitam; by pointing out that the
known-creation does not exist separate from the knower; just as the dream-world
does not exist separate from the waker; waker projects the dream; waker lends
existence to the dream; waker supports the dream; waker experiences the dream;
waker resolves the dream; projects, supports; experiences; and suffers; what a
tragedy. Here we have to know that the world does not exist separate from
Ātma.
This we call it as sarvātma bhāvaḥ; that is going to be pointed out; for this first
Śaṅkarācārya summarizes what has been taught in the previous two slōkās; then
he introduces the next verse.
yat padaṁ sarvasya avabhāsakāmapi; yat padaṁ Śaṅkarācārya borrows the words
used by Lord Kr̥ ṣṇa; what is the words; tatat padaṁ tat parimargitavyam; the
meaning of the padaṁ is ultimate goal which is Brahman; sarvasya abhāvasakam
api; even though it is the illuminator of everything, revealer of everything;

agnyādityādikaṁ jyōtiḥ na avabhāsayatē; this brahma-caitanyam is never revealed

by any light including agni; āditya, etc. This is summarization of na tadbhāsayate
sūryo na śaśāṅko na pāvakaḥ; it illumines all; not illumined by any one of them.
Then the next description is yat prāptāḥ mumukṣavaḥ punaḥ na nivartantē;
yadgatvā na nivartante; he summarizes attaining that Brahman one does not
comes back to saṁsāra. Yat prāptāḥ attaining this Brahman mumukṣavaḥ the
seekers of liberation, the spiritual-seekers, na nivartantē do not return, do not
return to what; saṁsāra abhimukhāḥ return to saṁsāra; Up to this is summary of
the sixth ślōka.
And now Śaṅkarācārya summarizes the 7th ślōka: yasya ca padasya

upādhibhēdam anuvidhīyamānāḥ jīvāḥ — ghaṭākāśādayaḥ iva aṁśāḥ, all the jīvās
are the portions; part of, seeming-parts of which Brahman; that Brahman whose
expressions are all the jīvās; enclosed by what: upādhi-bhēdam; enclosed in
different upādhis; or śarīrams; so which Brahman alone is the enclosed in all the
bodies; and renamed as jīvā; is enclosed within all the bodies and which has been
renamed as jīva; and anuvidhīyamānāḥ on which jīvā seem to have the attributes
of the body; what are the attributes of the jīvā? Śaṅkarācārya said Brahman alone
is called jīvā; when it is enclosed within the body; if Brahman alone is jīvā; what will
be the attributes of jīvā? If Brahman is nirguṇa; jīva has to be nirguṇa; Brahman
itself is enclosed within the body; jīva is nirguṇa; but this nirguṇa jīvā;
upādhibhēdam anuvidhīyamānāḥ manaḥ means which jīvās seem to have the
attributes of the body-mind-complex; upādhibhēdam anuvidhīyamānāḥ means
which nirguṇa jīvā; seems to have the attributes of the body-mind-complex; like
the crystal seemingly- appearing as red in the presence of the flower. Therefore,
jīvaḥ is like he gives the example ghaṭa-ākāśadayaḥ mahā ākāśasya aṁśaḥ iva;
which jīvās are enclosed-Consciousness; like the ākāśa the space enclosed within
the different-pots. This is summarization of the 7th ślōka which reads as
mamaivāṁśō jīvalōkē; tasya padasya and remember mamaivāṁśō and this
Śaṅkarācārya’s example is mahā -vākyam summarization . By gatākāśa dr̥ ṣṭānta

Śaṅkarācārya presents mahā-vākyam but that ghatākāśa is non-different from

mahākāśa; similarly jīva is non-different from Brahman. Thus sajādiya-bhēda is
eliminated between jīvātma and Paramātma. The following verses are going to
eliminate the vijādiya-bhēda between Ātma and anātma. So jīvātma Paramātma
sajādiya bhēdam nirākṛtya Ātma-anātma vijādiya bhēdam tat-param nirākarōti.
Tasya padasya sarvātmatvaṁ there is no such thing called anātma at all; Ātma
alone appears as anātma; with the different nāma and rūpa; it is sarvātmatvaṁ
and sarvavyavahāra-āspadatvaṁ; this Ātma alone is the basis for all the
transactions in the world; Ātma alone is the āspadam; āspadam means what; the
basis; for all the transactions in the world; how? Because Ātma alone serves as the
light of Consciousness; just as we all require light for all the transactions; we
require Consciousness for all transactions; first let us understand the example
light; light is required for all the transactions; how do we know; when we build a
house with different rooms; in all rooms, we have different transactions; one is
study room; one is kitchen; one is dining hall, one is drawing-room; drawing-room
(first I thought that it is for drawing; then only I understand that it is for receiving
people) whatever it is; different-rooms are there; but in all the rooms; different-
transactions are there; we provide the light; and the switch is generally kept
outside; (sometimes they keep I inside), because whatever be the transaction you
do, you require the light. In fact the entire Svayamjyōti Brahmaṇam is developed in
this, what you call, direction only. What is the light in which we do all the
transactions; sunlight, moonlight, electric-light, varieties of lights are there; and
ultimately Yājñavalkyā tells Janaka, remember no doubt all the lights are required
for transactions; but all the lights are lights only when there is the ultimate light; a
dead body cannot do transactions in any of the rooms; what is required
Consciousness; jyōtiṣāṁ-jyōtiḥ is required for all the transactions; just as light is
the medium for all the transactions. Consciousness is the medium, for all the
transactions. it is very important sarva-vyavahāra-āspadam. Śaṅkarācārya
summarizes the entire Svayaṁ-jyōti Brāhmaṇam in one ślōka; it is called ēka-slōki
vēdānta.

ककं ज्र्ोनतस्तव भानुमानहनन मे रात्रौ प्रदीपाददकम्

स्र्ादे वं रनवदीपदियननवधौ ककं ज्र्ोनतरा्र्ानह मे ।
चक्षुस्तस्र् ननमीलनाददसमर्े ककं धीर्धंर्ो दियने
ककं तत्राहमतो भवान् परमकं ज्र्ोनतस्तदत्स्म प्रभो ।।
- एकश्लोकी
kiṃ jyōtistava bhānumān-ahani me rātrau pradīp-ādikam
syād-evaṃ ravi-dīpa-darśana-vidhau kiṃ jyotirākhyāhi me |
cakṣustasya nimīlanādi-samaye kiṃ dhīrdhiyo darśane
kiṃ tatrāhamato bhavān paramakaṁ jyotistadasmi prabho ||
- ēkaślokī
Ēka-slōki vēdānta; transactions needs light; how do you see the light; with the help
of the eyes; how do you know the eyes; with the mind. How does the mind see; I
see the mind; and who is that ultimate jyōtiḥ; jyōtiḥ tad asmi prabhō; vēdanta is
over in this ślōka; Svayaṁ-jyōti Brāhmaṇam summarized and that is the inspiration
for Kr̥ ṣṇā to write the following ślōka;

र्चचन्िमशस र्चचाग्ज्नौ तिेजो नवद्धि मामकम् ॥१५. १२ ॥
yadādityagataṃ tejo jagadbhāsayate:'khilam |
yaccandramasi yaccāgnau tattejo viddhi māmakam || 15-12||
sunlight is required but sunlight is meaningful only when I have the eyes; eyes are
meaningful when there is mind; mind is meaningful when there is Consciousness;
Consciousness is meaningful ( do not say something else) that is the ultimate
meaning. Therefore sarva-vyavahāra-āspadatvaṁ looks an innocent word while
the entire vēdānta can be developed out of this one word, sarva-vyavahāra-
āspadatvaṁ care of Svayaṁ-jyōti Brāhmaṇam. Br̥ hadāraṇyakōpaniṣat 4th chapter
3rd section; those who have attended that class can revise as to how the dialogue
begins. So vyavahāra-āspadatvaṁ ca vivakṣuḥ Lord Kr̥ ṣṇa with an intention to
reveal this part, caturbhiḥ-ślōkaiḥ through four ślōkas (12-15) vibhūtisaṅkṣēpam;
so the summary of the glory of Brahman; Brahman has got three basic glories
which alone it provides; all the other glories belong to māya; all the glories belong

to māya; three glories belong to Brahman. What are those three; you know; they
are sat; if anything is; that ‘is’ness belongs to Brahman; and how do you know it is;
because you are aware, you talk about existence; if you are not aware you cannot
talk about existence; awareness belongs to Brahman. And all these things
becomes meaningful when; whatever is and whatever you are aware they all
becomes meaningful only when they give joy to me; or else we will throw it away;
we retain anything as long as it gives joy and the moment it becomes useless we
look for exchange-offers; exchange-offers become meaningful when the thing is
not meaningful. People exchange relations also; not only things; previously we
replaced only the things (old paper, old cloth etc); but now people exchange even
relations; why because everything has become meaningful only when it gives me
the joy and comfort, and the only meaningful thing is ānanda; that ānanda also
belongs to Brahman alone. All the rest (I do not what ‘the rest’ means!) are nāma-
rūpa mahima belongs to māya; sat-cit-ānanda-mahima belongs to Brahman that
sat-cit-ānanda vibhūti saṅkṣēpam āha; it is all Bhagavān. More in the next class.

465 Verses 15.12 and 15.13
Verse 15.12 [mūlam]

र्चचन्िमशस र्चचाग्ज्नौ तिेजो नवद्धि मामकम् ॥ गीता १५. १२ ॥
yadādityagataṃ tejo jagadbhāsayate:'khilam |
yaccandramasi yaccāgnau tattejo viddhi māmakam ||Gita 15-12||
Up to the eleventh verse Lord Kr̥ ṣṇa talked about Brahma-jñānam and Brahma-
jñāna-sādhanam and Brahma-jñāna-phalaṁ and Brahma -svarūpam. And while
talking about Brahma -svarūpam, Lord Kr̥ ṣṇa indirectly defined it as caitanya-
svarūpam. He did not directly mention the world caitanyam; but indirectly pointed
out that. While mentioning that, that which cannot be illumined by anything is
Brahman. And the only thing which can never be illumined by anything and which
illumines or reveals everything happens to be caitanyam only. Therefore, na tat
bhāsayatē sūryaḥ brought out the message of the well-known upaniṣat mantra:
न तत्र सूर्ो भानत न चन्ितारकं नेमा नवद्युतो भान्न्त कुतोऽर्मन्ग्ज्नः ।

तमेव भान्तमनुभानत सवं तस्र् भासा सवयचमदं नवभानत ॥ १५॥
Kathōpaniṣad (2.2.15)
na tatra sūryō bhāti na candratārakaṁ nēmā vidyutō bhānti kutō:'yamagniḥ |

tamēva bhāntamanubhāti sarvaṁ tasya bhāsā sarvamidaṁ vibhāti || 15||
Kathōpaniṣad (2.2.15)
and that caitanyam is Brahman.
Now in these following verses (12 to 15) Lord Kr̥ ṣṇa conveys two important
messages; one is caitanyam alone is in the form of everything; even though we

accept initially, the revealer, the illuminator-illumined division we accept; one is

Ātma, another is anātma; one is dṛk and another is dṛśyam; one is cētanam and
another is acētanam; we do accept the division initially to come to Consciousness.
After we arrive at the Consciousness, we negate the matter itself totally; by
pointing out that there is no material universe; there is no anātma; there is no
dr̥ śyam other than d ṛk. And this is called sarvātmakatvam, an important idiom
often used by the Ācārya; sarvātmakatvam is sarvaṁ Ātma iti bhāvaḥ tat
sarvātmakatvam. Sarvaṁ-Ātma means what; there is no anātma. Everything is
Ātma only. This is called sarvātmakatvam of caitanyam.
Then the second message is sarva-vyavahāra-ātmakatvam; caitanyam alone is the

basis for all transactions; if caitanyam is not there, the jaḍa-prapañca alone is
there; there will be no vyavahāra. Imagine nobody is entering this āstika samājam
hall; there is chairs, there is wall there is fan; there will be no transaction among
the acētana padhārthās; all transactions require caitanyam. Therefore,
caitanyasya-sarvātmakatvam caitanyasya-sarva-vyavahāra āspadatvam;
pāramārthika-dṛṣṭya sarvātmakatvam ; vyavahārika-dr̥ ṣṭyā sarvaṁ vyavahāra-
āspadatvam; both are going to be conveyed in this ślōka . The gist of this ślōka is
simple. Lord Kr̥ ṣṇa says the light-in-the-Sun; light-in-the-moon, light-in-the-fire;
these are the three lights used for all transactions. During daytime Sūrya-prakāśa
is the light; during the night time candra-prakāśa is the light; during amāvāsya
night when Sūrya-prakāśa and candra-prakāśa are not there; then agni-prakāśa is
the light; some prakāśa or the other is required. And all those three-lights are
nothing but I myself only. This is the essence of this ślōka and we will enter the
bhāṣyaṁ.
र्त् आददत्र्गतम् आददत्र्ाश्रर्म् । ककं तत्? तेजः दीन्प्तः प्रकािः जगत् भासर्ते प्रकािर्नत अन्खलं समस्तम्; र्त् चन्िम
शस ििभृनत तेजःअवभासकं वतयत,े र्चच अग्ज्नौ हुतवहे, तत् तेजः नवद्धि नवजानीनह मामकं मदीर्ं मम नवरणोः तत् ज्र्ोनतः ।
yat ādityagatam ādityāśrayam | kiṁ tat? tējaḥ dīptiḥ prakāśaḥ jagat bhāsayatē
prakāśayati akhilaṁ samastam; yat candramasi śaśabhr̥ti tēja ḥ avabhāsakaṁ

vartatē, yacca agnau hutavahē, tat tējaḥ viddhi vijānīhi māmakaṁ madīyaṁ mama
viṣṇōḥ tat jyōtiḥ |
Yat ādityagatam is in the mūlam; is equal to ādityāśrayam, whatever is there

located in the Sūrya; then Śaṅkarācārya himself raises the question kiṁ tat? what I
located in the Sūrya? Then he answers tējaḥ is in the mūlam is equal to dīptiḥ is
equal to prakāśaḥ; prakāśaḥ means light; that light which is located in the Sun
(Sun and all write the spelling properly ~ I know you love your Son, but here it is s
u n!); whatever light is there in the Sūrya, because of which light alone all the
transactions are taking place during daytime; prakāśaḥ jagat bhāsayatē illumines
the universe; jagat dvitīya vibhakthi; object of bhāsayatē; bhāsayatē is equal to
prakāśayati; and which part of the universe; akhilaṁ is adjective to jagat; akhilaṁ-
jagat is equal to samastam -jagat, the entire universe ; the sunlight illumines . Then
similarly yat candramasi , candramasi is in the mūlam is equal to śaśabhr̥ ti (in fact
candramasi you will understand - he gives the meaning for the candramasi as
śaśabhr̥ ti; śaśabhr̥ ti means candramasi ; I have given the meaning before; śaśaḥ
means rabbit and according to the imaginative-poets, in one part of the full moon
you look on a pournami night, there is a patch on the moon and the patch
resembles the rabbit and therefore, the moon got the moon that which has a
rabbit on it; therefore, śaśam vibharti iti śaśabṛt; rabbit-holder-moon; śaśabṛt is
sapthami vibhakti; sakāranthaḥ saptami ekavacanam. And tējaḥ avabhāsakaṁ
vartatē you have to supply, the light located in the moon. So in the mūlam we
should read yat candramasi tējaḥ vartatē; tējaḥ vartatē should be added. Then
similarly yacca agnau tējaḥ vartatē; yacca agnau; agnau also he writes the
meaning; nothing to write; therefore, he writes hutavahē you will wonder what is
the hutavahaḥ; it is agnau; hutam is whatever oblation is offered into the fire
during the vēdic rituals those offerings are called hutam; and vahati means carrier;
when you want to offer oblations to agni-dēvatā; you offer into the fire; when you
want to give offering to other dēvatās, what do you do; agni-dēvatā is in front;
what about other dēvatas; Agni Bhagavān says for other dēvatās also you give it

to me; and I am an courier; whatever you give me, I will consume; whatever you
offer to the dēvatās I will not consume, I will carry it and give it to respective
dēvatās’ address and I will handover. Therefore hutam-vahati iti huta-vahaḥ;
carrier of the oblations divine courier service; hutavahē saptami vibhakti; tat tējaḥ;
and the light; the light in all these three, viddhi is in the mūlam is equal to vijānīḥ
may you understand all those lights; māmakaṁ is in the mūlam is equal to
madīyaṁ; it is mine; māmakaṁ is equal to madīyam is equal to mama viṣṇōḥ’
don’t take Me as ordinary Lord Kr̥ ṣṇa who appear at one time and will disappear
another time; Lord Kr̥ ṣṇa is only a representative version and my original nature is
viṣṇōḥ; jagat kāraṇā viṣṇōḥ; mama viṣṇōḥ; tat jyōtiḥ tat tējaḥ is equal to tat jyōtiḥ;
you have to connect that way. Tējaḥ and jyōtiḥ both of them are dvidīya
ēkavacanam, object of viddhi. And because of that reason alone, we are
worshipping the light of Sūrya, during the well known Gayatri mantra tat savituḥ
varēṇyam bhargaḥ, savituḥ means Sūrya dēvasya, bhargaḥ means this jyōtiḥ;
because Sūrya jyōtiḥ we look upon as Bhagavān itself. Iti viddhi; this is the
meaning number one.
Śaṅkarācārya gives the second meaning also in the next paragraph;
अिवा, आददत्र्गतं तेजः चैतन्र्ात्मकंज्र्ोनतः, र्चचन्िमशस, र्चच अग्ज्नौ वतयते तत् तेजः नवद्धि मामकं मदीर्ं मम नवरणोः तत्
ज्र्ोनतः ॥
athavā, ādityagataṁ tējaḥ caitanyātmakaṁ jyōtiḥ, yaccandramasi, yacca agnau

vartatē tat tējaḥ viddhi māmakaṁ madīyaṁ mama viṣṇōḥ tat jyōtiḥ ||
In the second interpretation, the word āditya refers to āditya-dēvatā; the direct
meaning of āditya is Sūrya-maṇḍalam; Sūrya-maṇḍalam is considered to be the
stūla-śarīraṁ of Sūrya-Bhagavān; and behind the Sūrya-maṇḍalam there is the
sūkṣma-śarīraṁ of āditya-dēvatā; Sūrya-maṇḍalam is acētanam; and Sūrya-dēvatā
is cētanam. Therefore, āditya should be interpreted as Sūrya-dēvatā and Sūrya-
dēvatā also comes under a type of exalted jīvaḥ only; therefore, ādityaḥ is equal to
āditya-dēvatā is equal to exalted-jīvā; and the āditya-dēvatā is cētanam or

acētanam; āditya-maṇḍalam is acētanam and āditya-dēvatā is cētanam; when we

offer prayer we are not offering prayers to the inert Sūryaḥ but sentient-Sūrya-
dēvatā. And here Lord Kr̥ ṣṇa says even behind Sūrya-dēvatā, there must be a
caitanyam; just as jīva has got caitanyam the kṣētrajña; Sūrya-dēvatā also must
have that caitanyam; that caitanyam in the Sūrya-dēvatā also I am. Therefore,
athavā, yat ādityagataṁ is equal to āditya-dēvatā-gataṁ; dēvatā we have to add;
and tējaḥ is equal to caitanyātmakaṁ-jyōtiḥ; what is the difference between the
previous and this interpretation; the previous interpretation jyōtiḥ means inert-
light only baudhikam-jyōtiḥ which is acētanam whereas in the second
interpretation tējaḥ means caitanyam which is cētana-jyōtiḥ.
Therefore, he says caitanyātmakaṁ-jyōtiḥ and the same is extended to candraḥ

also; yat candramasi, here the word candraḥ means candra-dēvatāyam,
varthamanam caitanyam jyōtiḥ and agnau; agnau refers to agni-dēvatā caitanyam
jyōtiḥ; in all these places, these three luminaries should be taken as three dēvatās
and jyōtiḥ must be taken as caitanyam; madīyaṁ tat caitanyaṁ; madīyaṁ viṣṇōḥ
jyōtiḥ. This is the second interpretation. Either way: I am everything; cētanam also
I am and acētanam also I am.
ननु स्िावरेिु जङ् गमेिु च तत् समानं चैतन्र्ात्मकं ज्र्ोनतः । तत्र किम् इदं नविेिणम् — ‘र्दाददत्र्गतम्’
इत्र्ादद । नैि दोिः, सत्त्वाचधक्र्ात्आनवस्तरत्वोपपिेः । आददत्र्ाददिु नह सत्त्वं अत्र्न्तप्रकािम्
अत्र्न्तभास्वरम्; अतः तत्रैव आनवस्तरं ज्र्ोनतः इनत तत् नवशिरर्ते, न तु तत्रैव तत् अचधकचमनत ।
Nanu sthāvarēṣu jaṅgamēṣu ca tat samānaṁ caitanyātmakaṁ jyōtiḥ | tatra

kathaṁ idaṁ viśēṣaṇam — ‘yadādityagatam’ ityādi | naiṣa dōṣaḥ, sattvādhikyāt–
āvistaratvōpapattēḥ | ādityādiṣu hi sattvaṁ atyantaprakāśam atyantabhāsvaram;
ataḥ tatraiva āvistaraṁ jyōtiḥ iti tat viśiṣyatē, na tu tatraiva tat–adhikamiti |
Based on the second interpretation , a question is asked . Lord Kr̥ ṣṇa says I am the
caitanyam; in Sūrya-dēvatā candra-dēvatā and agni-dēvatā; and naturally the
question comes; (can you guess the question?); if you say I am the caitanyam in
Sūrya, candra and agni, then what about the caitanyam in all other living beings;

and if you take those three as Bhagavān what will it mean ; it means caitanyam in
me is not Kr̥ ṣṇā; therefore, he asks the question nanu; sthāvarēṣu jaṅgamēṣu ca
sthāvaram means all the non-moving living being; and jaḍam you can take but
caitanyam is manifest in all the living-beings; sthāvara and jaṅgama; sthāvara can
be understood as plants; the Consciousness obtaining in the plants because of
which they are aware of the surroundings and jaṅgamēṣu, the Consciousness
obtaining in all the other moving-living-beings like animals, human-beings etc; tat
samānam, tat means what ; caitanyam is the same ; and that caitanyam is
Bhagavān. When caitanyam is everywhere ; why should Lord Kr̥ ṣṇa specifically
mention only these three? Sat tat samānaṁ caitanyātmakaṁ jyōtiḥ bhavati;
Sānskrīt students, we have to rearrange; tat caitanyātmakam jyōtiḥ samānam
bhavati iti anvayaḥ. Tatra that being so, kathaṁ idaṁ viśēṣaṇam; then how can
Lord Kr̥ ṣṇa says I am the caitanyam only in these three places; not only it is a
questionable thing but it becomes a problem, Bhagavān’s caitanyam is limited
only in these three places, a wrong message will go; it is like saying that Bhagavān
is in the temple; then what will people understand, Bhagavān is not outside; like
that this problem will come; ‘yad ādityagatam’ ityādi viśēṣaṇam kathaṁ.
Śaṅkarācārya’s prose itself you have to write the anvaya; tatra ‘yad ādityagatam’
ityādi viśēṣaṇam kathaṁ bhavati; and he gives the answer: no doubt,
Consciousness is everywhere; and not only Consciousness is everywhere;
Consciousness is everywhere in equal-measure. You cannot say in some people
Consciousness is more and in some people Consciousness is less; because
Consciousness does not have a gradation of more or less; it is everywhere; and
everywhere it is in equal measure without any tarātamyam. But even though
Consciousness is everywhere in equal-measure without gradation, in certain
anātmā/upādhi. the manifestation of the Consciousness will depend upon the
gradation of the upādhi; later he himself will gives the example: if there are ten
mirrors in front of me; even though my space is uniform; the reflection of my face
will not be uniform, depending up the fineness of the surface, the reflection will be
dull in some places and the reflection be bright in other; when you look at that

Sūrya-upādhi is extraordinary sattva-pradhānaḥ. Sūrya-dēvatā has got

extraordinary sattvaṁ; caitanyaṁ is not more; sattva-guṇa is more in Sūrya-
dēvatā; since sattva-guṇa is more; caitanya-pratibiṁba is more. Not only two
pratibiṁbams are more; not only pratibiṁba-caitanyam is more; but the baudhika
prākāśa is also is more, because of sattva-guṇa. Therefore, cidābhāsaḥ is also
adhikam; and Sūrya prakāśa is also adhikam, in Sūrya-dēvatā adhikam because of
satva-guṇa adhikam.. He says naiṣa dōṣaḥ, there is no such defect. Sattvādhikyāt
because of the sattva-guṇa; abundance, adhikya means in abundance; in whom;
not in Sūryamaṇḍalam but in Sūrya-dēvatā; because of the extraordinary
abundance of sattva-guṇa in Sūrya-dēvatā; and that also because of what reason;
Sūrya-dēvata has become Sūrya-dēvatā; why can’t I become sūrya-devata; because
of pūrva janma puṇyam. Remember Sūrya-dēvatā is also a jīvā; which was a
manuṣya before, and in the last so many births, he has done so much karma so
much upāsana, therefore, it has got the Sūrya-post in the current janma.
Therefore, karma-vaśād satva-ādhikyam and therefore, ādhikyam upapattē,
second adhikyam refers to the manifestation of the caitanya-jyōtiḥ; ādhikyam of
not bimba-caitanyaṁ; ādhikya of pratibiṁba-caitanyaṁ; otherwise cidābhāsaḥ;
āvistaratvōpapattēḥ. This is saṅkṣēpa-uttaram and now he will elaborate that.
Ādityādiṣu hi, are well known in the vēda pūrva bhāga itself; all of them are
dēvatās because of their puṇyam. Ādityadiṣu here you should translate it as
ādityādi dēvatāsu; in those dēvatās, deities, atyantaprakāśam. sattva-guṇa is
extremely bright remembering fourteenth chapter sixth ślōka reads as
तत्र सत्त्वं ननमयलत्वात्प्रकािकमनामर्म् ।

सुखसङ् गेन बध्नानत ज्ञानसङ् गेन चानघ ॥ १४-६॥
tatra sattvaṃ nirmalatvātprakāśakamanāmayam |

sukhasaṅgena badhnāti jñānasaṅgena cānagha || 14-6|
sattvaṃ nirmalatvāt prakāśakam, it is bright. Atyantaprakāśam,

atyantabhāsvaram. Here when we use the word light, both meanings should be
taken. Not only cidābhāsaḥ is more; but the brightness is also more to illumine the

entire earth. Therefore, prakāśam etc. we have to give two meanings; cidabāsasya
and baudika prakāśasya ca ādhikyam. Therefore, atyanta bhāsvaram; bhāsvaram
means extremely brilliant; dazzlingly-bright ityarthaḥ; ‘bhāsvaram bhavati’ we
have to supply and put a full stop.
The next sentence is ataḥ, therefore, tatraiva āvistaraṁ-jyōtiḥ, therefore, the;

Consciousness and light āvistaraṁ, āviḥ means bright, taraṁ means comparative;
extremely bright; brighter is the Sūrya-prakāśa and here also jyōtiḥ means both
cidābhāsaḥ and also the light; iti ētōḥ, ētōḥ understood, because of this reason, tat
viśiṣyatē, Sūrya-Bhagavān is specifically mentioned by Lord Kr̥ ṣṇa. Na tu tatraiva tat
adhikam; it does not mean Consciousness is more there (do not translate like
that); Consciousness is not more, then what should be translation; the
manifestation of Consciousness is more; cit is not more, cidābhāsaḥ is more in
those dēvstās; here the word tat means caitanyaṁ; caitanyaṁ na adhikam,
caitanya-pratibiṁbam adhikam iti arthaḥ.
र्िा नह लोके तुपर्ेऽनप मुखसंस्िाने न काष्ठकुड्यादौ मुखम् आनवभयवनत, आदिायदौ तु स्वचछे स्वचछतरे च तारतम्र्ेन आनव
भयवनत;तद्वत् ॥ १२ ॥
yathā hi lōkē tulyē:'pi mukhasaṁsthānē na kāṣṭhakuḍyādau mukham āvirbhavati,

ādarśādau tu svacchē svacchatarē ca tāratamyēna āvirbhavati; tadvat || 12 ||
Here a well known example is given. yathā hi lōkē as we experience in the world
mukhasaṁsthānē tulyē:'pi, mukhasaṁsthānē means the form of the muhkam;
samsthānam means ākāraḥ, a form or rūpaṁ; the form of the original face is same,
kāṣṭhakuḍyādau, suppose there is a log of wood, and there is a wall; kuḍyam

means wall; kāṣṭham means wood, the reflection of the face is formed there also;
(very interesting observation); there is light and the light travels outwards from
the face after reflecting. Therefore, the reflected light is where; all-round, it is

there; log of wood is there, there is also reflection; if there is granite wall,
reflection is also there, mirror also is there; you should not say the reflection is
there only on mirror; reflection is there on all the three surfaces. Then what should
you say: the reflection is clearly-visible only when the surface is brighter; that is
why suppose there is the granite, and I am in front of the granite, granite is not
polished; therefore, I don’t see and imagine in front of me somebody is polishing
the granite; as even the polishing-action is done, the face will become more and
more visible; it is not after the polishing, the reflection comes. Even before that, it
is there. Similarly, caitanyaṁ is everywhere; the more sattva-guṇa comes, the
more is the reflection. That is what he says: kāṣṭhakuḍyādau mukham na
āvirbhavati, it is not coming after; it is not manifesting later, it is there already;
āavirbhavati, ādarśādau tu, whereas in the mirror etc., etc. means any bright
surface svacchē svacchatarē ca, savacchē means fine surface or finer surface; fine-
surface, bright refection; finer-surface, brighter-reflection; svacchatarē ca
tāratamyēna āvirbhavati; it comes to light; that āvirbhavati is a very important
word; it means it manifests which is already there before; tadvat. In short, I am the
caitanyam everywhere, but excellently-present in some specific-places; that
caitanyam I am.
The anvaya: yadādityagataṁ tējaḥ akhilam jagadbhāsayatē, yad [tējaḥ]

candramasi [vartatē] candramasi is saptami vibhakthi, cakāranta pulliñgaḥ
candramas śabdaḥ; {candramāh, candramasau; candramasaḥ, candramasi is
sapthami} yat [tējaḥ] āgnau ca [vartatē] tattējō māmakam viddhi. (both tat and
tējah, dvitiya vibhakti, object)
Verse 15.13
नकचच —
गामानवश्र् च भूतानन
धारर्ाम्र्हमोजसा ।
पुरणाचम चौिधीः सवायः
सोमो भूत्वा रसात्मकः ॥ गीता १५.१३ ॥

kiñca —
gāmāviśya ca bhūtāni
dhārayāmyahamōjasā |
puṣṇāmi cauṣadhīḥ sarvāḥ
sōmō bhūtvā rasātmakaḥ || Gītā 15.13 ||
In this verse Lord Kr̥ ṣṇa says I bless the universe both in the form of sunlight as
well as moonlight; in the form of sunlight I enter all the living-beings; and give
them energy, I sustain them ~ I give them the prāṇic-energy and sustain the living-
beings; and in the form of moonlight, I enter the entire plant-kingdom and I give
the plant-kingdom all the nourishment so that the living-beings can consume the
plant-kingdom. Living beings can eat because prāṇic-energy; the plant-kingdom
can be consumed because of the nutrients or nutrition. Thus the bhōktā also I
enter; bhōjyam, food also I enter; eater I enter; eaten I enter; karta-annam;
bhōkta-bhōjyam; I enter both of them in the form of Sūrya-tējaḥ and candra-tējaḥ;
this is the essence of this ślōka.
गां पृशिवीम् आनवश्र् प्रनवश्र् धारर्ाचम भूतानन जगत् अहम् ओजसा बलेन; र्त् बलं कामरागनववर्जंतम् ऐश्वरं रूपं जगनद्व
धारणार् पृशिव्याम्आनवष्टं र्ेन पृशिवी गुवी न अधः पतनत न नवदीर्यते च
gāṁ pr̥thivīm āviśya praviśya dhārayāmi bhūtāni jagat aha ṁ ōjasā balēna; yat
balaṁ kāmarāgavivarjitam aiśvaraṁ rūpaṁ jagadvidhāraṇāya pr̥thivyām āvi ṣṭaṁ
yēna pr̥thivī gurvī na adhaḥ patati na vidīryatē ca |
Gāṁ is in the mūlam; and the introduction kiñca is there; kin ca means moreover;
moreover means the same topic continues; what is the same topic; Īśvara-vibhūti;
the glory of Īśvara; What is the glory of Īśvara; it is two-fold; sarvātmakatvam;
sarva vyavahāra ātmagatvam ca; these two glories of the Lord; that Īśvara-vibhūti
topic continues; therefore, kiñca; moreover; continuing the same topic.
Gāṁ āviśya, the word go [cow] has got several meanings; very versatile word; the
most popular meaning of the word is cow; gō-pūjā means cow pūjā; the word gō
has got so many other meanings also; one meaning is indriyāṇi; another meaning
is śabdaḥ words are called go ; especially vēda; in this context go means pr̥ thivī or

the earth. Based on that only the word Govinda is given so many meanings. Gāṁ
pālayati; as a cowherd -boy, Lord Kr̥ ṣṇa protected the cows; and then another
meaning in Varāha-avatāra He protected the earth and he brought the earth from
asura or rākṣasa; therefore, gam pr̥ thivī m pālayati iti Gōvinda; and then
vēdantically, gōtiḥ vēda śabdaiḥ vēdyatē iti gōvinda; one who is known, vid to
know; and attain; gōvih; gō means vaidika-śabdam; through śabda-pramāṇa we
know Bhagavān not only we know; we attain Bhagavān; one who is known and
attained through gō; śabda-pramāṇam is Gōvindaḥ. Thus the word Gōvinda is a
very very versatile word; why Gōvinda is versatile, because gō is there; (for that I
told all that, Govinda is not required here); the word gāṁ is pr̥ thivīm; āviśya, āviśya
is there in the mūlam is equal to praviśya, having entered; in the form of what:
Sūrya-prakāśa-raṣmi-rūpēṇa; dhārayāmi bhūtāni, dhārayami; Śaṅkarācārya does
not give the meaning; we have to translate it as I sustain; bhūtāni is in the mūlam
is equal to jagat, the entire universe of living-beings. Jagat is both the world and
the living beings; jagat āsṛita prāniṇaḥ cā, ahaṁ dhārayāmi, how, I sustain; ōjasā is
in the mūlam is equal to balēna, through my strength; here strength means
prāṇic- energy; I give energy to the living beings. What type of bhalam; the glory of
Bhagavān’s bhalam is described in several words; yat balaṁ kāma-rāga-vivarjitam,
a bhalam, a power which is free from desire and attachment; a power without
selfishness; power with selfishness what will it do ; when there is power and
selfishness what will happen ; what is the modern day example ; (do one has to
say!) every politician is the example , because he has got power and selfishness ; all
the resources will go to him . Therefore, Lord Kr̥ ṣṇa says I am God with power, but
without selfishness. Therefore, I use the entire power for what; bless the whole
universe; therefore, he says kāma rāga vivarjitam; kāma means desire and rāga
means attachment; he borrows from his own 7th chapter; 7th chapter, eleventh
verse;
बलं बलवतां चाहं कामरागनववर्जंतम् ।

धमायनवरुिो भूतेिु कामोऽत्स्म भरतियभ ॥ ७-११॥

balaṁ balavatāṁ cāhaṁ kāmarāgavivarjitam |

dharmāviruddhō bhūtēṣu kāmō:'smi bharatarṣabha || 7-11||
Lord Kr̥ ṣṇa says the power is noble-power and not oppressive-power ityarthaḥ;
aiśvaraṁ, which belong to Īśvara yat jagadvidhāraṇāya pr̥ thivyām āvi ṣṭaṁ, which
power has entered the entire universe. for the sustenance of the universe. Sānskrīt
students, yat bhalam you have to take each one; yat bhalam kāmarāgavivarjitam;
yat bhalam aiśvaram; yat bhalam jagat jagatvidhāraṇāya pr̥ thivyām pratistam ,
which pervades in everybody in the entire universe and sustains the universe.
Then the next description is yēna gurvī pr̥ thivī na adha ḥ patati; because of which
power alone the massive earth ; gurvī pr̥ thivī means massive earth is kept in its
position in its orbit; the earth is in a particular distance from the Sūrya; and that
distance is ideal-distance; the earth gets closer what will happen; we will burn to
death; if the earth gets farther what will happen; we will freeze to death; it is the
right-distance; that itself during the summer when the temperature goes to 48
degree (in Andhra or in the Gulf region) or during winter minus 48 degree in
Siberian region we are not able to enjoy but we survive and who maintain in its
orbit; without getting closer or farther; and not only that it moves round the
Sūryaḥ; it moves around itself . All these things who maintains ; Lord Kr̥ ṣṇa says I
only do it; or else you will be in difficulties; no rains; what we are facing now; we
need rains. Therefore, ēna; ēna bhalēna because of which the power of the Lord,
gurvī pṛthivī; gurvī is the feminine gender of guru; the word guru can be used as a
noun as well as an adjective; the word guru as noun means a teacher; gṛnāti
upadiṣati iti guruḥ; derived from the gr means to teach; gṛnāti upadiṣati iti
guruḥ; there guruḥ is a noun; and it is masculine gender; but the word guruḥ
exists as an adjective also; which means heavy; opposite of laghu; laghu, lāghavam
etc. ḷāghavam is lagōḥ bhāvaḥ; ḷāghavam means lightly; and in Tamil they change
it into lāvagam; Lāgavam is a Sanskrit for lagavam of Tamil; lāgōḥ bhāvaḥ; anyway
let us come to guru; guru means a teacher. Once it is an adjective it should have
three genders; because an adjective can quality a male-noun, female-noun or

neutral-noun; once Guru is adjective it has got three genders; in Masculine, it is

called guruḥ puruṣaḥ; in feminine-gender it will be gurvī nāri; heavy-lady; and in
neuter-gender guru; no visarga; guru-patram means heavy-vessel; guruḥ gurvī
and guru. That is why in the 6th Chapter, guruṇa api duḥkēna na vicālyatē. How to
translate; the duḥkham which is the guru(~) you should not make the guru into
duḥkam; there guru is adjective, even when there is heavy sorrow the jñāni is not
affected; so there guruṇa is adjective. Like that here also gurvī pr̥ thivī na heavy -
massive-earth; na adaḥ patati it does not fall of its orbit; or na vidīryatē ca; and
because of its weight it does not get disintegrated also; because of its force it does
not get disintegrated also. vidāraṇam means breaking into pieces; disintegration;
neither of these happens; either because centrifugal force or centripetal force;

none of them affects the earth; both the forces maintain its position; that force,
balancing-force is Bhagavān only.
तिा च मन्त्रवणयः — ‘र्ेनद्यौरुग्रा पृशिवी च दृढा’ (तै. सं. ४ । १ । ८) इनत, ‘स दाधार पृशिवीम्’ (तै. सं. ४ । १ ।
८) इत्र्ाददश्च । अतःगामानवश्र् च भूतानन चराचराभण धारर्ाचम इनत र्ुक्तमुक्तम् ।
tathā ca mantravarṇaḥ — ‘yēna dyaurugrā pr̥thivī ca dr̥ ḍhā’ (tai. saṁ. 4 | 1 | 8) iti,
‘sā dādhāra pr̥thivīm’ (tai. saṁ. 4 | 1 | 8) ityādiśca | ataḥ gāmāviśya ca bhūtāni
carācarāṇi dhārayāmi iti yuktamuktam
In support of his argument Śaṅkarācārya gives two vēda/śruti quotation tathā ca

mantravarṇaḥ — mantravarṇaḥ means vēda-vākyam; remember Bhagavad Gīta is
not vēda; even though Bhagavad-Gīta is given by the Lord Kr̥ ṣṇa himself;
remember it has been compiled and written by Vyāsācārya therefore, it does come
under śruti and it comes under smṛti only and smṛti does not have svata-
prāmānyaṁ; it is not valid by itself; the smṛti gets validity only from śruti;
therefore, Śaṅkarācārya gives sruti validation here; tathā ca vēda-vākyam. What is
that: yēna, by that Bhagavān dyauḥ pr̥ thivī ca ; dyauḥ means the heaven ; the
pr̥ thivī ca means earth; the heaven and the earth ; dr̥ ḍhā means kept firm; dr̥ ḍdam
we say; kept firm in its position ; dr̥ ḍhā dṛmḥ dhātu past passive participle, kriyā

rūpa prayōgaḥ; dr̥ ḍhā means kept firmly in its position ; both heaven and the earth
and that too what type of earth; ugrā pr̥ thivī; the massive, heavy or huge; the word
ugrā means huge; not terrible; ugrā means terrible, but not here, here it is
massive; this is one śruti vākyam; (taittariya samhita 4 | 1 | 8), vēda pūrva bhāga.
Then the next quotation is also from taittaria saṁhita ‘sā dādhāra pr̥ thivīm’ (tai.
saṁ. 4 | 1 | 8) ityādiśca the same meaning is found here also; sā Isvarah
dādhārah; karaṇam kritavan ; sustains; ityādihi ca ; Often comes in many rituals ;
mahānyāsa, etc. dādhārah pr̥ thivīyam tasmai dēvāya havi ṣa vidēma; ataḥ;
therefore he concludes the first line; ca bhūtāni; therefore what is the bottom-line,
I alone enter the creation; and sustain it. Bhūtāni carācarāṇi dhārayāmi iti yuktam
uktaṁ; it has been said properly.
And if you make an observation there is a small point; it can be noted. Previously in
the previous paragraph we translated bhūtāni, as jagat; the world; and in the
second paragraph bhūtāni as cārācaraṇi; the moving and non- moving living-being
and therefore, we have to take both the meaning; bhūtāni means the world also
bhūtāni means the living-beings also; the world and its inhabitants; the resident
and the residence the lōka and lōkis; tenant and tenement; both I sustain iti uktam
uktam it has been logically mentioned. More in the next class.

466 Verses 15.13 to 15.15
Page 374 Verse No.13 Bhāṣyam 2nd paragraph
Verse 13 Bhāṣyam continued
तिा च मन्त्रवणयः — ‘येन द्ाौरुग्रा पृथिवी च दृढा’ (तौ. सं. ४ । १ । ८) इनत, ‘स दाधारपृथिवीम्’ (तौ. सं. ४ । १ ।
८) इत्र्ाददश्च । अतः गामानवश्र् च भूतानन चराचराभण धारर्ाचम इनत र्ुक्तमुक्तम् ।
tathā ca mantravarṇaḥ — ‘yēna dyaurugrā pr̥thivī ca dr̥ ḍhā’ (tai. saṁ. 4 | 1 | 8) iti,
‘sa dādhāra pr̥thivīm’ (tai. saṁ. 4 | 1 | 8) ityādiśca | ataḥ gāmāviśya ca bhūtāni
carācarāṇi dhārayāmi iti yuktamuktam |
The four slōkās from twelfth to 15th, Śaṅkarācārya presents it as Īśvara vibhuti
sankṣepaḥ, vibhuti means the glory or the mahima of the Lord both at the macro
as well as at the micro level. The macro are the total level Bhagavān says: that I
alone does the Sūryaḥ and Candraḥ; and through Sūrya and Candra-prakāśa I
bless the animal kingdom as well as the plant kingdom. Through Sūrya-prakāśa I
bless the animal-kingdom giving energy and strength; through Candra-prakāśa I
bless plant kingdom and I give all the plants with the nutrients; that is the essence
of the slōka; gāṁ aviṣya bhūtāni ōjasam dhārayami; ōjas means bhalam or
strength; you can take it as prāṇa-śakti also.
And puṣṇāmi ca auṣadhīḥ sarvāḥ in the form of Candra-prakāśa I nourish the plant
kingdom; by giving them all the nutrients; and also I bless the animal kingdom
also. This was what we were seeing in the last class. Tathā ca mantravarṇaḥ, in
support of that vēdic mantras were quoted and therefore, ataḥ gāmāviśya ca
bhūtāni; and there I said bhūtāni has been translated as the world in the first
paragraph and bhūtāni is translated as living being in the second paragraph;
therefore, combining both you can take both universe and its beings are blessed
by Me. This we saw.

नकचच, पृशिव्यां जाताः ओिधीः सवायःव्रीनहर्वाद्याः पुरणाचम पुनष्टमतीः रसस्वाुमतीश्च करोचम सोमो भूत्वा रसात्मकः सोमः
सन् रसात्मकः रसस्वभावः । सवयरसानाम् आकरः सोमः । सनह सवयरसात्मकः सवायः ओिधीः स्वात्मरसान् अनुप्रवेिर्न् पु
रणानत ॥ १३ ॥
kiñca, pr̥thivyāṁ jātāḥ ōṣadhīḥ sarvāḥvrīhiyavādyāḥ puṣṇāmi puṣṭimatīḥ rasasvād

umatīśca karōmi sōmō bhūtvā rasātmakaḥ sōmaḥ san rasātmakaḥ rasasvabhāvaḥ
| sarvarasānām ākaraḥ sōmaḥ | sahi sarvarasātmakaḥ sarvāḥ ōṣadhīḥ svātmarasā
n anupravēśayan puṣṇāti || 13 ||
Here Śaṅkarācārya comments on the second line of the ślōka , kiñca, moreover
pr̥ thivyāṁ jātāḥ ōṣadhīḥ, jātāḥ visarga is dropped because of sandhi rules, and
ōṣadhīḥ it means all the plant-kingdom; generally ōṣadhīḥ is translated as herbal-
kingdom. ōṣadhīḥ means not only herbal-kingdom; all the plants are called
ōṣadhīḥ; that is why medicines extracted from the plants are called auṣadham;
sarvāḥ; all the plants, vrīhiyavādyāḥ, that is why Śaṅkarācārya does not take the
meaning of ōṣadhīḥ as only herbs; vrīhiyavādyāḥ, grains like barli, etc. yavāh
means barli, etc., ahaṁ puṣṇāmi. And Sānskrīt students should note that jātaḥ
ōṣadhīḥ sarvāḥ; all these are dvitīya bahuvacanam; object of puṣṇāmi. Even
vrīhiyavādyāḥ is dvitīya bahuvacanam; and puṣnāmi, I shall nourish, I nourish. And
puṣṇāmi is in the mūlam is equal to puṣṭimatīḥ karōmi; it means I nourish them; I
means Bhagavān. Bhagavān is saying: I am nourishing all the plant-kingdom. What
do you mean by nourishing; nourishment means rasasvādumatī karōmi, rasam
means nutrients; all these nourishment, carbohydrates, proteins; all these
nourishments, I give to the plant-kingdom, and we derive the same nutrients from
the plant-kingdom by eating them. Not only they are full of nutrients; they are
svātumati, tasty also; all the plants become nourishing and all the plants become
tasty also; because of the entry of what: Candra-prakāśaḥ; the moonlight alone
make the plants nutritious and delicious. Svādumatī ca karōmi; therefore, be a
vegetarian; that is the corollary; be a vegetarian; and how does Bhagavān do that;
sōmō-bhūtvā by becoming the moonlight; or moon and moonlight; what type of
moon; it is rasātmakaḥ, it is in the mūlam.

Now Śaṅkarācārya explains rasātmakaḥ in the next sentence; sōmaḥ sarva

rasātmakaḥ, according to the tradition, moon and moonlights gives all the
nutrients that you want; rasatmakah is equal to rasasvabhāvaḥ; and is equal to
sarvarasānām ākaraḥ, ākaraḥ means repository; the bank; it is repository of all
types of nutrients; here rasaḥ means nutrition; moon is the repository of all the
nutrition, bhavati, full stop. After ākaraḥ we have to supply the verb bhavati and
put a full stop. Because of that, sōmaḥ sahi; we have to rearrange it, saḥ sōmaḥ hi,
that moon which is the repository of all the nutrients; sarvāḥ ōṣadhīḥ ātma-rasa-
anupravēśēna; in the form of the moonlight, the moon alone enters all the plants,
and puṣṇāti, make the plants nutritious and delicious; and therefore, sōma
nourishes the plant kingdom; and who is that sōma; I alone in the form of sōma
enter the plant-kingdom and nourish them.
The anvaya: gām āviśya ca ahaṁ ōjasa bhūtāni dhārayāmi. rasātmakaḥ sōmaḥ
bhūtvā [ahaṁ] sarvāḥ oshadih puṣṇāmi ca.
Verse 15.14
नकचच —
अहं वैश्वानरो भूत्वा प्राभणनां दे हमाभश्रतः ।
प्राणापानसमार्ुक्तः पचाम्र्न्नं चतुर्वंधम् ॥ गीता १५.१४ ॥
kiñca —
ahaṁ vaiśvānarō bhūtvā prāṇināṁ dēhamāśritaḥ |
prāṇāpānasamāyuktaḥ pacāmyannaṁ caturvidham || Gītā 15.14 ||
Kiñca means moreover; another glory of Bhagavān is this; not only I am in the
form of Sūrya-tējaḥ; not only I am in the candra tējaḥ; I am in the form agni-tējaḥ
also. Sūryah, candra and agni. And this agni is divided into two parts; one is bāhya-
agniḥ which is used for cooking food outside; and I am also in the form of āntara-
agniḥ, the digestive-fire which helps cooking the food inside. Outside cooker I am
in the form of bāhya-agni and in the form of vaiśvānara-agni I reside inside in the

stomach of everyone and I cook all the type of food that are eaten by the living
beings. This is the essence of this ślōka. We will enter the bhāṣyaṁ.
अहमेव वैश्वानरः उदरस्िः अन्ग्ज्नः भूत्वा — ‘अर्मन्ग्ज्नवैश्वानरो र्ोऽर्मन्तः पुरुिे र्ेनेदमन्नं पचर्ते’ (बृ. उ. ५। ९।
१) इत्र्ाददश्रुतेः; वैश्वानरः सन्प्राभणनां प्राणवतां दे हम् आभश्रतः प्रनवष्टः प्राणापानसमार्ुक्तः प्राणापानाभ्र्ां समार्ुक्तः संर्ुक्तः प
चाचम पत्तक्तं करोचम अन्नम् अिनं चतुर्वंधं चतुरप्रकारंभोज्र्ं भक्ष्र्ं चोरर्ं लेह्यं च ।
ahamēva vaiśvānaraḥ udarasthaḥ agniḥ bhūtvā — ‘ayamagnirvaiśvānarō

yō:'yamantaḥ puruṣē yēnēdamannaṁ pacyatē’ (br̥. u. 5 | nine | 1) ityādiśrutēḥ
ityādiśrutēḥ; vaiśvānaraḥ san prāṇināṁ prāṇavatāṁ dēham āśritaḥ praviṣṭaḥ
prāṇāpānasamāyuktaḥ prāṇāpānābhyāṁ samāyuktaḥ saṁyuktaḥ pacāmi paktiṁ
karōmi annam aśanaṁ caturvidhaṁ catuṣprakāraṁ bhōjyaṁ bhakṣyaṁ cōṣyaṁ
lēhyaṁ ca |
Ahaṁ ēva, the same I alone; vaiśvānaraḥ agniḥ bhūtvā — vaiśvānaraḥ is the name
of the agni; udarasthaḥ, udaram means stomach; in the stomach there is fire-
principle which is named vaiśvānaraḥ-agniḥ; jāṭarāgniḥ; auksēya-agniḥ;
udarastha-agniḥ; these are all the different names of the digestive-fire; also called
as samānah-prāṇah; another name for vaiśvānara-agniḥ, the digestive fire;
udarasthaḥ agniḥ bhūtva; by becoming vaiśvānara. In chāndōgyōpaniṣat
vaiśvānara-vidyā is a very big upāsana; meditating the Hiraṇyagarbha or Īśvara in
the form of the vaiśvānara in the stomach; it is a very big adhikaraṇam; that in
Brahmasūtra also there is a big adhikaraṇam; it is one of the biggest adhikaraṇam
in Brahma-sūtra is vaiśvānara-adhikaraṇam; vaiśvānara is virāt-agniḥ in the
stomach, in the form of vaiśvānara-agniḥ; agniḥ-bhūtvā, the sentence is
incomplete; we have to complete by saying annam pacāmi, I cook or digest the
food that is inside. vaiśvānara agniḥ-bhūtvā annam pacāmi. In support of this
statement, Śaṅkarācārya gives the pramāṇam from Br̥ hadāra ṇyakōpaniṣat, 5th
chapter 9th section 1st mantra.
अर्मन्ग्ज्नवैश्वानरो र्ोऽर्मन्तः पुरुिे र्ेनेदमन्नं पचर्ते र्दददमद्यते तस्र्ैि घोिो भवनत र्मेतत्कणायवनपधार् िृणोनत स
र्दोत्िचमरर्न्भवनत नैनं घोिं िृणोनत ॥ १ ॥

ayamagnirvaiśvānarō yō:'yamantaḥ puruṣē yēnēdamannaṁ pacyatē yadidamadyatē

tasyaiṣa ghōṣō bhavati yamētatkarṇāvapidhāya śr̥ ṇōti sa yadōtkramiṣyanbhavati
nainaṁ ghōṣaṁ śr̥ṇōti || 1 ||
Ayamagniḥ means the fire which is there in the stomach, is called vaiśvānaraḥ,
called vaiśvānara; yōyam antaḥ puruṣē which is very much within the human
beings; yēnēdamannaṁ pacyatē, by that fire alone the annam is cooked and how
do you know the presence of the annam; the upaniṣat says br̥ hadāraṇyakōpaniṣat;
says tasyaiṣa ghōṣō bhavati yamētat karṇām avapidhāya, when you are hungry
and close your ears you can hear the sound inside; kadapuda, kapaduda, means
what; the sound indicates that there is hunger and when you eat food, you feed
that fire; and the upaniṣat says yadōtkramiṣyanbhavati nainaṁ ghōṣaṁ śr̥ ṇōti; as
we grow older and older, you don’t hear that sound indicating that digestive
power is becoming weaker and weaker; you eat half a dōṣa it remains for three
days and you don’t feel hungry at all because tasyasya ghōṣaḥ na śr̥ uyate; Ok. This
is the mantra : ityadi śr̥ utēḥ. After śr̥ utēḥ full stop. And vaiṣvānaraḥ san remaining
in the form of digestive-fire and the fire has to be maintained by regular fanning;
just as in the agni-kunṭa then priest will have to fan the fire or they use a pipe also;
it is called hōma-kuzhal; they use it because we are not supposed to directly blow
the fire; because that fire in the agni-kunṭa is sacred-fire; and we are not supposed
to directly blow because it is itself saliva will come; that is why sometimes they look
for a hand-fan or they look for homakuzal; if both of them are not there; you can
see the priest; they keep the hand like that and blow into the hand and the hand is
directed towards the fire; the idea is that saliva will go to the hand and the wind
will go to the fire; therefore, you will have to fan the fire outside. Similarly inside
agni also we have to fan; how do we fan that; breathing-in and breathing-out
prāṇa and apāna; prāṇa means exhalation apāna is inhalation ; therefore, Lord
Kr̥ ṣṇa says prāṇinām prāṇavatām dēham āsritaḥ; prāṇinām is in the mūlam is
equal to prāṇavatām; what a commentary, prāṇinām is equal to prāṇavatām,
dēham āsritaḥ residing in the body; āsritaḥ means praviṣṭaḥ; and
prāṇāpānasamāyuktaḥ, supported by, enlivened by prāna and apāna. That is why

when you do more activity, what happens; inhalation and exhalation becomes
what; faster; more the activity more inhalation-exhalation; more the breathing
more the samāna-prāṇa begins to kindled and fanned and naturally you become
more hungry; thus the activity to breathing to fanning of the digestive fire;
therefore, you get angry; no activity; prāṇa and apāna are mild; digestive fire is
also mild; therefore, there is no hunger. And what do we do; without hunger we
eat at the appointed time; therefore, they say extra food gone to waist [gone to
waste] then Madhya-pradēṣa becomes bigger and bigger by eating without
activity; prāṇāpānasamāyuktaḥ is in the mūlam is equal to prāṇa-apānābhyām
samāyuktaḥ is equal to saṁyuktaḥ and Ānandagiri says saṁyuktaḥ means fanned
by the prāṇa. Saṁyuktaḥ means fanned or nourished by these two; pacāmi is in
the mūlam is equal to paktiṁ karōmi; pakti means cooking; I do the cooking; that
is the second-cooking inside the stomach; and what do I cook; caturvidhaṁ
annaṁ; caturvidhaṁ is equal to catuṣprakāraṁ and he gives the meaning for the
annam also; annam is equal to what: aśanam. In fact you know the meaning of
annam but he gives the meaning as aśanam. And if you ask what is aśanam and
aśanam means I will say annam.
Now the question is what are the four types of annam; he says bhōjyaṁ means
liquid food which is to be drunk; bhōjyaṁ means drunk-food; gruel etc. bhōjyaṁ is
equal to pēyaṁ. Pāna yōgyam. Then next one is bhakṣyaṁ that is eaten food by
using the teeth. In first variety teeth are not used; only tongue is used; in the
second variety eaten food is masticated and eaten using the teeth; the third variety
is cōṣyaṁ which means sucked-food by withdrawing the wind you suck and
commentators give the example of sugarcane; you keep the sugarcane inside bite
the sugarcane and juice comes out and you don’t swallow the whole sugarcane
and kept the sugar cane in the mouth and you suck the juice and spit out the
waste; sucking process is called cōṣyaṁ; cūs; cōṣyaṁ and the other example is
what; rasālu-mango; which you cannot cut and what do you do; you press the
mango fully so that it will be juiced and on the top there is the stem which is like

the cap; remove cork and drink; such juice is called cōṣyaṁ. And the last one is
lēhyaṁ, licked-food; like all types of pickles falls under the category and honey is
also the traditional example; it comes under the lēhyaṁ; or all ayurveda-
medicines; derived from the lik. Therefore, drunk-food; eaten-food; sucked-food;
licked-food; so drunked-eaten sucked-licked; these are the caturvidam-annam
ahaṁ pacāmi.
‘भोक्ता वैश्वानरः अन्ग्ज्नः, अग्ज्नेः भोज्र्म् अन्नं सोमः, तदे तत् उभर्म् अग्ज्नीिोमौ सवयम्’ इनत पश्र्तः अन्नदोिलेपः न भवनत
॥ १४ ॥
‘bhōktā vaiśvānaraḥ agniḥ, agnēḥ bhōjyam annaṁ sōmaḥ, tadētat ubhayam

agnīṣōmau sarvam’ iti paśyataḥ annadōṣalēpaḥ na bhavati || 14 ||
Now Śaṅkarācārya adds a corollary here, taken from the ślōka but it is not
mentioned in the ślōka; but Śaṅkarācārya borrows it from the upaniṣat; who is the
eater if you ask; even though we say ‘I am the eater of the food’; the real’eater is
none other than vaiśvānara-agnih; because that alone is receiving the food;
therefore, it is called attā or bhōktā; what is called attā; vaiśvānaraḥ-agniḥ, and
bhōktā and by extension the general-experiencer of everything; vaiśvānaraḥ-agni
is the eater; eater of the food; but by extension we take attā is the bhōktā; the
consumer of the entire universe; the bhōgya-prapañca; and what is the bhōgya-
prapañca; that is the consumed thing; what is consumed; the food is consumed;
food conisists of what; sōma-tattvam. Suppose the sōma represents the
consumed-food and the consumed-food represents the entire bhōgya-prapañca;
that agni the eater represents bhōktṛu-prapañca; sōma, the eaten, represents the
bhōgya-prapañca. What is the universe; it is a mixture of bhōktā and bhōgyaṁ;
bhōktā represented by agni and bhōgyaṁ represented by sōma. Therefore, agni
plus sōma is equal to bhōktā plus bhōgyaṁ; is equal to sarvaṁ; sarvaṁ agni
ṣōmau; this comes in Br̥ hadāra ṇyakōpaniṣat; Śaṅkarācārya does not quote and it
comes in 1.4. 6 of the upaniṣat. There the mantra says ‘....... ētāvadvā idaṁ
sarvamannaṁ.....’ the whole creation is this much; this much means annam caiva

annādaḥ ca; annam means bhōgyaṁ; annādaḥ means bhōktā; annam caiva
annādasca sōmah ēva annam agni hi annādaḥ. These are three sentences; ētad vā
idaṁ sarvaṁ; annam caivannadasca; sōma ēva annam agnir annādaḥ; therefore,
what is universe; agnī-ṣōmau; and when you split it; it is agni and sōma; Therefore,
Śaṅkarācārya says bhōktā vaiśvānaraḥ-agniḥ the experiencer represented by the
vaiśvānara-agni; bhōjyaṁ-annam, the experienced-universe represented by sōma;
tadētat ubhayam agnīṣōmau. Sarvaṁ; when he says ‘sarvaṁ’ he remembers
br̥ hadāraṇyakōpaniṣat vākyam ēta vat vā idaṁ sarvaṁ iti paśyataḥ and
Śaṅkarācārya gives an exercise for all the 15th chapter student; what is the
exercise; daily before eating the food; may you meditate on this principle; what is
that? The consumer-agni and consumer-digestive-fire; and the consumed-food;
represent the entire universe; which is viśva-rūpa-Īśvaraḥ; Bhagavān’s vibhūti if you
meditate on this before eating; then you will not have digestive-problem;
therefore, he says iti paśyataḥ; upāsakasya anna-dōṣa-lēpaḥ. Anna-dōṣa-lēpaḥ
means food-poisoning; it is a very great problem and when you travel when you
eat in different places, sometimes food, poisoning happens and it can make a
person immobile for even weeks and the problem is what food where we ate; the
net result is what: bed-ridden for weeks; and therefore if you are travelling and
eating everywhere (avoid that), if you are eating what should you do: chant this
ślōka 14:
अहं वैश्वानरो भूत्वा प्राभणनां दे हमाभश्रतः ।

प्राणापानसमार्ुक्तः पचाम्र्न्नं चतुर्वंधम् ॥ १५-१४॥
ahaṁ vaiśvānarō bhūtvā prāṇināṁ dēhamāśritaḥ |

prāṇāpānasamāyuktaḥ pacāmyannaṁ caturvidham || 15-14||
chant this ślōka and Bhagavān is everything; Bhagavān is the digester; Bhagavān is
the digested; sarvaṁ Bhagavān. Anna dōṣaḥ lēpaḥ; lēpaḥ means affliction;
affliction of food-poisoning na bhavati will not come to you. Because of this ślōka

only, in several places the entire 15th chapter is chanted before eating; if you don’t
have time or patience, for chanting the entire 15th chapter; the short cut is at least
chant the verse number fourteen.
The anvaya: ahaṁ vaiśvānarō bhūtvā; prāṇināṁ dēhamāśritaḥ,

prāṇāpānasamāyuktaḥ [san] caturvidham annaṁ pacāmi.
Verse 15.15
नकचच —
सवयस्र् चाहं हृदद संनननवष्टो
मिः स्मृनतज्ञायनमपोहनं च ।
वेदैश्च सवैरहमेव वेद्यो
वेदान्तकृद्वे दनवदे व चाहम् ॥ गीता १५.१५ ॥
kiñca —
sarvasya cāhaṁ hr̥di saṁniviṣṭō
mattaḥ smr̥tirjñānamapōhanaṁ ca |
vēdaiśca sarvairahamēva vēdyō
vēdāntakr̥dvēdavidēva cāham || Gītā 15.15 ||
After talking about the glory of saguṇa-vibhuti, the glory of saguṇa-Īśvara; now he
talks about nirguṇa-Īśvara or Brahman; pointing out that in the form of Nirguṇam-
Brahman I alone reside in every living-being; as the avasthā-thraya sākṣi caitanya
rūpēṇa; I reside in every being; not only I reside; by my mere presence, I make
every organ function.
श्रोत्रस्र् श्रोत्रं मनसो मनो र्द् वाचो ह वाचं प्राणस्र् प्राणः ।.. (Kena.2)
न प्राणेन नापानेन मत्र्ो जीवनत कश्चन ।

इतरेण तु जीवन्न्त र्त्स्मन्नेतावुपाभश्रतौ ॥ कतॊ. २.२. ५॥
śrōtrasya śrōtraṁ manasō manō yad vācō ha vācaṁ prāṇasya prāṇaḥ |.. (Kena.2)
na prāṇēna nāpānēna martyō jīvati kaścana |

itarēṇa tu jīvanti yasminnētāvupāśritau || kato. 2.2. 5||

prāṇa does not enliven the people; prāṇa itself is enlivened by Ātma; for Ātma
enlivens prāṇa; prāṇa enlivens the body; everything is enlivened by Me alone ; and
Lord Kr̥ ṣṇa takes one representative; most important for a vēdāntic student; most
important organ is what: our mind; and the mind is able to gain jñānaṁ because
of Me; hr̥ diḥ the mind is able remember the last class, that is also because of Me;
in the case of some students the mind forgets the last class (that is also because of
Me ). Therefore, knowledge, remembrance, forgetfulness; all the functions are
because of Me; the Ātma only. Jñānam smr̥ tiḥ apōhanaṁ; one commentator gives
an unique meaning and I love it. Therefore I want to give that also. Śaṅkarācārya
does not mention that; jñānam is taken as jāgrat avastha; because we gain
knowledge only in jāgrat avastha; and the smr̥ tiḥ represents svapna-avatha
because in svapna, it is only the smr̥ tiḥ or the vāsanas we are getting projected;
and apōhanaṁ means total wiping out of all the smr̥ tiḥ; that means what;
dreamless sleep; apōhanaṁ literally means wiping out off everything from the
mind; during deep sleep state all our thoughts are wiped-out. Therefore, jñānam
represents jāgrat; smr̥ tiḥ represents svapna and apōhanaṁ represents suṣupti
and mattaḥ means because of Me alone; what is Me; avasthathraya-sākṣi alone;
avasthā-thrayam is functioning; I am jāgarita-sthānaḥ; I am svapna-sthānaḥ; I am
suṣupti-sthānaḥ; by Myself I am turīyam āha. Avatha-thraya -sākṣi I am; that is the
in the first line and in the second line he says I alone am present; in every vēdāntic-
class also. Every vēdāntic class I alone take three-fold roles; who are they: the
teacher I am; the-taught I am and the teaching-subject also I am. Thus, I am the
guru, the śiṣyā and the subject matter; that is pramēyaṁ-Brahma is also I am;
vēdyaḥ ahaṁ; vēttā ahaṁ; and also guruḥ ahaṁ. This is the essence, we will go to
the bhāṣyam.

सवयस्र् च प्राभणजातस्र् अहम् आत्मा सन् हृदद बुिौ संनननवष्टः । अतः मिः आत्मनः सवयप्राभणनां स्मृनतः ज्ञानं तदपोहनं च
अपगमनं च; र्ेिां र्िापुडर्कमयणां पुडर्कमायनुरोधेन ज्ञानस्मृती भवतः, तिा पापकमयणां पापकमायनुरूपेण स्मृनतज्ञानर्ोः अ
पोहनं च अपार्नम् अपगमनं च ।
sarvasya ca prāṇijātasya ahaṁ ātmā san hr̥di buddhau sa ṁniviṣṭaḥ | ataḥ mattaḥ
ātmanaḥ sarvaprāṇināṁ smr̥tiḥ jñānaṁ tadapōhanaṁ ca apagamanaṁ ca; yēṣāṁ
yathā puṇyakarmaṇāṁ puṇyakarmānurōdhēna jñānasmr̥tī bhavata ḥ, tathā
pāpakarmaṇāṁ pāpakarmānurūpēṇa smr̥tijñānayō ḥ apōhanaṁ ca apāyanam
apagamanaṁ ca |
Sarvasya is in the mūlam; is equal to prāṇijātasya; it means the entire-humanity or

the entire living-beings; jātaḥ means the entire group; samūhaḥ the entire
multitude of the living-beings; ahaṁ ātmā, I am the Ātma of the entire living -
beings; and as the Ātma , where do I reside ; hr̥ di saṁniviṣṭaḥ, every body is like a
temple and hṛdayam is like the garbhagriham and in the hr̥ dayam I am present as
what; sākṣi caitanya rūpēṇa saṁniviṣṭaḥ. hr̥ di is in the mūlam is equal to buddhau ;
in the mind, saṁniviṣṭaḥ; is equal to presence. After saṁniviṣṭaḥ full stop. Ataḥ,
therefore, because of my presence only mattaḥ-ēva; mattaḥ here hētau pañcamī
because of my presence only, mattaḥ is equal to ātmanaḥ hētōḥ; mattaḥ is in the
mūlam is equal to ātmanaḥ; hētōḥ understood because of my presence alone;
sarva-prāṇināṁ for all the beings , smr̥ tiḥ jñānaṁ apōhanaṁ ca, knowledge takes
place; memory takes place; forgetfulness takes place. In fact remembrance and
forgetfulness both of them are blessings; if we remember the appropriate-things
and forget the appropriate-things; remembrance and forgetfulness will become a
curse, if we remember wrong thing and forget the right things; with regard to Gīta
and all what is important. remembrance; and somebody insulted me 25 years ago;
we carefully remember that; that is the problem. Therefore, all these things
happen in people; because of Me alone; apōhanaṁ means forgetfulness. And
naturally the problem comes; Bhagavān is responsible for this; then Bhagavān will
become partial; because some students are able remember the class very well;
some students complain that they have forgotten the teaching; they will say that;
Bhagavān is favorable to some people and Bhagavān is not favorable to other;

vaiṣamya-nairgṛṇya dōṣaḥ comes if Bhagavān is responsible for remembrances

and forgetfulness. Therefore, Śaṅkarācārya adds a note; for remembrance and
forgetfulness, Bhagavān is not the only kāraṇam; Bhagavān is sāmānya-kāraṇam
in the form of the law-of-karma; then there is a viśēṣa-kāraṇam; what is the viśēṣa-
kāraṇam puṇyams and pāpams; are generated by every prāṇi; by using the
freewill or abusing the freewill; using the freewill we earn the puṇyam and abusing
the freewill we earn the pāpam; thus puṇya-pāpam becomes what: the viśēṣa
kāraṇam.
Bhagavān gives the sāmānya-kāraṇam and the combination of both alone yēṣāṁ
puṇyakarmiṇāṁ; for those people who have done puṇyam; which means puṇya-
karma-anurōdhēna in keeping with their puṇyam jñānasmr̥ tī bhavata ḥ, for them
remembrance, knowledge and smr̥ ti ḥ and forgetfulness all of them happen; that
means what; right-thing they know; right-thing they remember; right-thing they
forget; when you have puṇyam you forget things which should be it is forgotten;
first of all, you should not keep it in memory at all; we should not play that scene,
again and again; when a person insults me; that insult takes place only once; and
that person goes away and what do we do; we record all this; after recording we
go on replay, replay and replay; thus we insult ourselves by replaying that scene
millions of times; that is because of pāpakarmaṇāṁ. Therefore, puṇya
puṇyakarmānurōdhēna jñāna-smṛti; we have to add apōhanam ca (Sānskrīt
students, jñāna-smr̥ ti, dvandva-samāsa; they happen; tathā, papakarminam, for
those who have done pāpam; puṇyakarmānurōdhēna because of the pāpa -karma;
that is called vāsana ; pāpa-vāsanas; smr̥ ti-jñānayōḥ-apōhanaṁ-ca; apāyanam
apagamanaṁ ca bhavat. Here the sentence is incomplete because it starts with
yēṣāṁ; we have to complete it; tat mattaḥ ēva bhavati. yēṣāṁ puṇya-karmiṇām
jñāna-smr̥ tiḥ bhavati; tathā yēṣāṁ pāpa-karmiṇām apāyanam bhavati tat sarvam
mattaḥ ēva bhavati. These are all because My law of karma. Apōhanam is in the
mūlam; is equal to āpayanam is equal to apa + ai dhātu, ayatē, is equal to
apagamanaṁ ca.

वेदैश्च सवैःअहमेव परमात्मा वेद्यः वेददतव्यः । वेदान्तकृत् वेदान्ताियसम्प्रदार्कृत् इत्र्ियः, वेदनवत् वेदाियनवत् एव च अहम् ॥
१५ ॥
vēdaiśca sarvaiḥ ahamēva paramātmā vēdyaḥ vēditavyaḥ | vēdāntakr̥t

vēdāntārthasampradāyakr̥t ityarthaḥ, vēdavit vēdārthavit ēva ca aham || 15 ||
Vēdaiśca sarvaiḥ, through entire vēdas we have to know only one thing; the
tātparyam of the entire vēda is only one; and that is ahamēva-vēdyaḥ; I am the
only subject-matter of the vēda; and what you mean by ahaṁ; it is paramātmā; in
vēda-pūrva bhāga saguṇa-Īśvara is the subject-matter and vēda-anta bhāga;
nirguṇa-Īśvara is the subject matter; saguṇa-rūpēṇa, nirguṇa-rūpēṇa ahaṁ ēva
vēdyaḥ; while studying vēda pūrva and I should know Īśvara and I should practice
e dāsōham; while studying vēda-anta-bhāga I study nirguṇa-Īśvara and practice
sōham. Saguṇa-Īśvaraḥ dasōham bhāva; nirguṇa-Īśvara, sōham-bhāva in vēdānta.
This is the teaching of all our scriptures; so ahaṁ is equal to paramātma;
Paramātma; vēdyah is equal to vēditavyaḥ; then vēdāntakr̥ t ca ahaṁ; not only I am
the subject matter of the vēdas; vēdānta-kṛt vēdānta means vēdānta, it includes
vēda also. And here Śaṅkarācārya takes vēdānta as vēdānta-sampradāya; the
teaching-tradition; the vēdic-teaching tradition and vēdāntic-teaching-tradition kṛt;
also I am the initiator; subject matter I am; I am the initiator of guru-śiṣyā
paraṁpara; Nārāyaṇam padmabhuvam vasiṣtam; who is the ādhi -guru; Bhagavān
only; therefore vēdāntārthasampradāyakr̥ t ; initiator of the teaching-tradition; we
have to translate like that; I am the initiator of the teaching-tradition; iti arthaḥ and
vēdavit is in the mūlam is equal to vēdārthavit; the student who studies and
understands; that student also I am; first teacher I am; the student also I am; ēva
ca ahaṁ; students also I am;
ईश्वरो गुरुरात्मेनत मूर्तंभेदनवभानगने ।

व्योमवद् व्याप्तदे हार् दभक्षणामूतयर्े नमः ।।
īśvarō gururātmēti mūrtibhēdavibhāginē |

vyōmavad vyāptadēhāya dakṣiṇāmūrtayē namaḥ ||

Just one point; and then I will conclude. vēdantakṛt literally means I am the creator
of vēdānta; That is the literal meaning. But Śaṅkarācārya says Bhagavān is not the
creator of vēdānta; Bhagavān is the creator of the teaching-tradition. Now, why is
this subtle difference. Bhagavān says I am the creator of vēdānta or vēda;
Śaṅkarācārya quietly says Bhagavān is not the creator of vēda, but only the
initiator of the teaching-tradition; why? Sub-commentator says vēda is not created;
according to our tradition vēda is anādi; even Bhagavān does not create the vēdas;
vēda was potentially there in the māya; in the māya not only the entire creation is
there; in the māya itself vēda is also there; Bhagavān does not create the vēdas;
vēda was potentially there in the Māyā; in the Māyā not only the entire creation is
there; in the Māyā vēda also is there; Bhagavān does not create the vēda;
Bhagavān only initiates the teaching-tradition; yō Brahmāṇam vidatāti pūrvam; yō
vai vēdanta prahinōti; he only sends the Vēda with Brahman. Therefore, vēda is
not created. This is the view of Śaṅkarācārya.

467 Verses 15.15 and 15.16
Page 375 Verse 15 Bhāṣyam last paragraph
Verse 14 Bhāṣyam continued
वेदैश्च सवैःअहमेव परमात्मा वेद्यः वेददतव्यः । वेदान्तकृत् वेदान्ताियसम्प्रदार्कृत् इत्र्ियः, वेदनवत् वेदाियनवत् एव च अहम् ॥ १५
॥
vēdaiśca sarvaiḥ ahamēva paramātmā vēdyaḥ vēditavyaḥ | vēdāntakr̥t

vēdāntārthasampradāyakr̥t ityarthaḥ, vēdavit vēdārthavit ēva ca aham || 15 ||
In these four slōkās, beginning from the first verse up to the 15th verse, the glory
of Bhagavān was talked about in the form of Sūrya-tējaḥ; in the form of Candra-
tējaḥ; in the form of agni-tējaḥ. Sūrya, Candra and agni all of them are the glories
of Bhagavān. And the very same agni which is outside; is in the form of the
vaiśvānara-agni inside our stomach also; thus antar bahisca sarvam vyāpya
nārāyaṇa sthithaḥ. This He called as sarvātmakatvam and sarva-vyavahāra
āspadatvam; we get the meaning of the two worlds sarvātmakatvam means
Bhagavān alone is in the form of everything; and sarva vyavahāra-ātmagātvam
means in the form of Consciousness, Bhagavān alone is the basis for all these
transactions that takes place. And that topic was concluded in the 15th verse and
in the last paragraph the second line was explained; sarvaiḥ vēdaiḥ ahaṁ ēva
vēdyāḥ where Lord Kr̥ ṣṇa says that I am the subject-matter of both vēda-pūrva-
bhāga and vēda-anta-bhāga. Bhagavān as saguṇam-Brahman is the subject-
matter vēda-pūrva; and Bhagavān as nirguṇam-Brahman is the subject-matter of
vēda-anta; therefore, saguṇa-nirguṇa-Brahman alone is the subject-matter of this
chapter. And this vēda also is initiated by Bhagavān only; Lord Kr̥ ṣṇa says I am the
creator of the vēdas and Śaṅkarācārya makes a small change; Bhagavān is not the
creator of the vēdas; because we accept vēda as ānadih; and ānantaḥ; therefore,
Bhagavān does not create; but he brings the dormant vēda into manifestation. Just

as when we go to sleep, what happens to our knowledge in sleep; whatever

knowledge we have; knowledge does not become absent; the knowledge is
dormant. When we get up, the knowledge which was dormant, again comes to
manifestation; similarly during praḷayam also, vēda was there with Bhagavān; that
vēda is brought to manifestation by Bhagavān becoming the ādhi-guruḥ. Yō
brāhmaṇam vidadāti purvam, yō vai vēdaṁsca prahinōti tasmai; Therefore,
Bhagavān is the initiator of vēda, not the creator of the vēda ; there is subtle -
difference here. Not only I am the subject -matter of vēda ; I am the initiator of the
teaching-tradition and finally Lord Kr̥ ṣṇa says every student of vēda also I am
myself. All the students are kept in good humor; vēdavit api ahaṁ asmi.
There also Śaṅkarācārya makes a note that mere learning of the vēdas; by learning
to chant by rote; during the season there are so many vēda pārayaṇam sessions
are there; very pārayaṇam or recitation of vēdas is supposed to be great; but
Śaṅkarācārya says; greater than the learning the words is learning the meaning of
the word. Śabda-jñāni and artha-jñāni; and the artha-jñāni is superior to the
former. Therefore, he says vēdavit is equal to vēda-arthavit I am. Up to this we saw
in the last class. Now I have to give you the anvaya.
The anvaya; ahaṁ sarvasya hr̥ di ca sa ṁniviṣṭaḥ. Mattaḥ smr̥ tiḥ jñānaṁ apōhanaṁ
ca [bhavanti]. {Sānskrīt students, mattaḥ is pañcamarthe, is hētau-pañcami)
Sarvaiḥ vēdaiḥ ca ahaṁ ēva vēdyāh.. Aham ēva vēdāntakṛt vēdavit ca asmi.
भगवतः ईश्वरस्र् नारार्णा्र्स्र् नवभूनतसङ् क्षेपः उक्तः नवशिष्टोपाचधकृतः ‘र्दाददत्र्गतं तेजः’ (भ. गी. १५ । १२) इत्र्ाददना ।
bhagavataḥ īśvarasya nārāyaṇākhyasya vibhūtisaṅkṣēpaḥ uktaḥ viśiṣṭōpādhikr̥taḥ

tējaḥ’ (bha. gī. 15 | 12) ityādinā |
So in the previous four verses bhagavatāḥ vibhūti saṁkṣēpaḥ uktaḥ; a gist of

Bhagavān’s glory, vibhūti means glory or mahima and in the tenth chapter it was
elaborately said; here it is said saṁkṣēpaḥ, briefly and who is that Bhagavān;

īśvarasya is the Lord of the whole universe; and nārāyaṇākhyasya and who is also
known by the name Narayaha; Nārāyaṇa is supposed to be one of the sacred and
multifaceted like Gōvinda; it also is considered to be a very important nāma. And
Śaṅkarācārya introduces Gīta-bhāṣyaṁ with that name only;
नारार्णः परोऽव्यक्तादडिमव्यक्तसम्भवम् ।
अडिस्र्ान्तच्स्त्वमे लोकाः सप्तद्वीपा च मेददनी ॥
nārāyaṇaḥ parō:'vyaktādaṇḍamavyaktasambhavam |
aṇḍasyāntastvimē lōkāḥ saptadvīpā ca mēdinī ||
Nārayaṇa is a great name and many meanings are given; I will just give two or
three meanings; nāraṁ means multitudes of living beings; nāraḥ means any jīvā;
na riyatē na naśyati iti nāraḥ; any jīva is called nāraḥ; and narāṇām samūhaḥ
nāram; the multitude of the group of all the jīvās is called nāram; and the word
ayanam has a different meanings based on that three meanings can be given;
nāram ayanam yasya saḥ nārāyaṇah; ayanam means abode or residence. Nāram is
the residence means every living-being is the residence of God; because ahaṁ
Ātma gudākēśa sarva-bhūtaca ya stititaḥ; Īśvara sarva-bhūtanam hṛtdēśē arjuna
tiṣtathi; Bhagavān is in the heart of everyone; therefore, everyone becomes a
residence; therefore, Nārāyaṇa means indweller in all beings; this is one meaning.
Here the word ayanam means residence.
The second meaning of ayanam means arrival or origination; so Nārasya ayanam

yasmād saḥ Nārāyaṇaḥ; that from whom all the multitude of living-beings emerge;
yatōva imāni bhūtāni jāyantē; nārasya ayanam utpattiḥ yasmād saḥ; Bhagavān is
the creator; he is the creator of the living-being. Third meaning is ayanam means
the basis or the support; sthitiḥ-kāraṇam; nārasya ayanam sthitiḥ yasmin saḥ;
previous one is pañcamī -bahuvr̥ hi; this one is saptami -bahuvr̥ hi; nārasya ayanam
yasmin saḥ; he in whom all the living-beings are based; thus sthitiḥ-kāraṇam.
These are the three meanings of Nārāyaṇa; more meaning can be given; that
Nārāyaṇa is the creator. Nārāyaṇa is the great name and therefore, I thought I

would give the meaning; sub-commentators also dwell on this word. So

Nārayaṇākyasya, the Lord who is named Nārāyaṇa, vibhūti-samkṣēpaḥ uktah;
what type of glory; all glories associated with different nāma and rūpa. Upādi
means what? With various nāma-rūpās; what are they; Sūrya-nāma-rūpa, Candra-
nāma-rūpa; and agni-nāma-rūpa. They are all extraordinary glory. Therefore,
viśiṣta upādhi-kṛtaḥ; vibhuti-saṁkṣēpaḥ uktaḥ, in the four slōkās beginning from
yatātidya gatham tejaḥ ityādinaḥ; where does it come; [15.12 ślōka]. I hope in the
cyclone it has not gone away.
अि अधुना तस्र्ैवक्षराक्षरोपाचधप्रनवभक्ततर्ा ननरुपाचधकस्र् केवलस्र् स्वरूपननर्दंधारनर्िर्ा उिरे श्लोकाः आरभ्र्न्ते । तत्र स

वयमेव अतीतानागताध्र्ार्ाियजातं नत्रधारािीकृत्र् आह —
atha adhunā tasyaiva kṣarākṣarōpādhipravibhaktatayā nirupādhikasya kēvalasya

svarūpanirdidhārayiṣayā uttarē ślōkāḥ ārabhyantē | tatra sarvamēva
atītānāgatādhyāyārthajātaṁ tridhā rāśīkr̥tya āha —
Atha adhunā , hereafter, in the following three verses , Lord Kr̥ ṣṇa wants to reveal
His absolute Nirguṇam-Brahman; He is pāramārthika sathyam; saguṇam-Brahma=
is great but it is only vyavahārika-sathyam; and Nirguṇam-Brahma is vyāvahārika
sathyam this Nirguṇam-Brahman is going to be named newly named as
Puruṣōttamaḥ; because of which alone this chapter is called Puruṣōttama-yōgaḥ;
the word Puruṣōttamaḥ we should carefully note means Nirguṇam-Brahman.
To reveal the Nirguṇam-Brahman first Lord Kr̥ ṣṇa talks about saguṇam-Brahman
as the stepping stone; broadly classifying saguṇam-Brahman into two divisions;
two-fold saguṇam-Brahman as a stepping stone to reveal the absolute-Nirguṇam-
Brahma-. And the two-fold saguṇam-Brahma is called kṣara-puruṣaḥ and akṣara
puruṣa; kṣara-puruṣa is saguṇam-Brahma number one and akṣara-puruṣa is
saguṇam-Brahma number two; and uttama-puruṣa is Nirguṇam-Brahma number
(?) ; no number.. Saguṇam-Brahma number one and saguṇam-Brahma number
two and Nirguṇam-Brahman; kṣara -puruṣa, akṣara-puruṣa; uttama-puruṣaḥ. This
is going to be subject-matter.

Tasyaiva the very same Brahman kṣara-akṣara-upādhi-pravibhaktatayā, dividing

into two-fold saguṇam-Brahma with kṣara-upādhi; and akṣara upādhi; kṣara-
upādhi means perishable-name-and-form; and akṣara-upādhi is imperishable-
nāma-rūpa; akṣara-upādhi pravibhaktatayā; dividing into perishable and
imperishable upādhi; two-fold saguṇam-Brahma is talked about first and through
that nirupādhikasya kēvalasya; the absolute-Brahman which is free from kṣara-
upādhi, the perishable nāma-rūpa and akṣara-upādhi, the imperishable nāma-
rūpa; free from both of them; nirupādhikasya kēvalasya svarūpa-nirdidhārayiṣayā,
with the intention to reveal; nirdidhārayiṣayā (Sānskrīt students, nirdhārayati
means to ascertain; nirdidhārayiṣati means with intent to ascertain; nirdhārayitum
icca, nirdidhārayiṣa, it is called deciderative-derivation; and its tritīya vibhakthi is
nirdidhārayiṣaya uttara ślōkāḥ; the following three slōkās are presented. And first
saguṇam-Brahma is going to be talked about. Tattra, among these three sarvaṁ
ēva atītā-anāgata-adhyāya-arthajātaṁ; arthajātaṁ means the subject-matter; the
entire subject-matter or the universe, uttarē ślōkāḥ ārabhyantē the entire subject
matter or the universe; atītā-anāgata-anantara; which was discussed in the past
adhyāya; and which is going to be discussed in the uttara adhyāyās also; anantara
means what immediate-past-adhyāya; and in future adhyāya; in all those chapters
whatever is discussed; in short the entire cosmos ; the entire universe ; tridhā rāśī-
kr̥ tya is going to be divided into three portions ; rāśī means portion ; tridhā means
three-fold part or three -fold portions; rāśīkr̥ tya dividing, āha it will be talked about
by Lord Kr̥ ṣṇa.
Verse 15.16
द्वानवमौ पुरुिौ लोके क्षरश्चाक्षर एव च ।

क्षरः सवायभण भूतानन कूटस्िोऽक्षर उचर्ते ॥ गीता १५.१६ ॥
dvāvimau puruṣau lōkē, kṣaraścākṣara ēva ca |

kṣaraḥ sarvāṇi bhūtāni kūṭasthō:'kṣara ucyatē || Gītā 15.16 ||

First I will give you the gist of the discussion in all these three slōkās. We have seen
this in our mūlam class; and I hope you may be remembering but it is not that
easy; I don’t know when we saw the mūlam class; there we saw the essence of
this; the division is like this; the entire manifest-material-universe is called kṣara-
puruṣaḥ; perishable-version of Brahman. The material-universe is also called
Brahman because, Brahman is very much pervading the material-universe in the
form of the existence-principle. Therefore, when you say wall is, the very ‘is’ness is
what; nothing but puruṣaḥ; puruṣa means Brahman; but what type of puruṣaḥ;
‘is’ness associated with perishable names and forms. Therefore, the manifest
material perishable-universe is called kṣara-puruṣaḥ; this is one division. And at
the time of praḷayam, the entire material universe resolves. The entire material
universe resolves but it does not become non-existence; it goes into what
condition; the manifest-universe becomes unmanifest-universe; unmanifest-
material-universe; it is also material only . The unmanifest -material-universe is
called prakr̥ ti or is called as māya ; this prakr̥ ti is equal to māya ; is equal to
unmanifest-material-universe called akṣara-puruṣaḥ. And it is called akṣara
because, matter can never be destroyed or created; matter being eternal, it is
called akṣara-puruṣaḥ. Very careful; here the word akṣaraṁ is the name of māya.
In the twelfth chapter, akṣaraṁ is the name of Brahman; but in this particular
context akṣara is the name of māya, because just as Brahman is eternal, māya or
matter is also eternal. That is why modern science says matter can never be
created or destroyed; māya is also there in Brahman eternally. Therefore,
unmanifest-matter is called māya; manifest-matter is called universe; both of them
are called puruṣa. And why puruṣa it is named; because in unmanifest-matter also,
puruṣa or Brahman is pervading as what; in the form of existence. When you say
māya is, the ‘is’ness belongs to not to māya; ‘is’ness belongs to Brahman, the
puruṣa only. Maya is also what; puruṣa only. What puruṣa; akṣara-puruṣa. Kṣara-
puruṣa means universe; akṣara-puruṣa means māya; and both of them are what;
material; both of them are cētanam or acētanam; both of them are acētanam only.
Then comes what; the third one, uttama-puruṣaḥ; which is different from the

universe; which is different from māya; and which pervades both of them; which is
different from both of them; which is in the form of pure-existence; which is in the
form of pure-Consciousness; that existence and Consciousness, which is different
from manifest-matter; which is different from unmanifest-matter; which is non-
matter; which is not matter at all; which is called the spirit, which is non-material-
existence; non-material-Consciousness that is called uttama0puruṣaḥ. Kṣara-
puruṣa is existence plus manifest-matter; akṣara-puruṣa is existence plus
unmanifest-matter and uttama puruṣa is existence, after negating manifest-matter
and unmanifest-matter as mithya. Negating means you cannot remove them; you
negate them by understanding; how do you negate; not by removal; but you
negate manifest matter, and unmanifest matter; both kāryam and kāraṇam you
negate not by removing; but by understanding; what is the understanding; that
both of them are mithya; mithya means what; empirically available like dream.
Dream is mithya means it is available in dream alone. Similarly this universe is also
available in waking; both don’t have independent-existence of their own; this
understanding is called the negation or bādha and when both of them are
negated, what is the absolute reality, pure-existence pure-Consciousness; and how
to see that; how to know the pure-existence; we can know the pure-existence only
by one way; (I have come to my favourite topic, whether it is favourite for you or
not) pure-existence and pure-Consciousness you know, you realise, you
experience only in one way; you know only in the form of knowing that I am the
satcidātma; ēkātma pratyayasāram prapañcōpaśamam śāntam śivam advaitam;
jñatē dvaitaṁ na vidyatē. It is called uttama-puruṣaḥ and if your revere uttama-
puruṣa it will become puruṣōttama. For that in this ślōka he introduces the kṣara-
puruṣa the universe and akṣara-puruṣa the māya; two are introduced in this ślōka.
द्वौ इमौ पृिग्रािीकृतौ पुरुिौ इनत उचर्ेते लोके संसारे —

क्षरश्च क्षरतीनत क्षरः नवनािी इनत एको राशिः; अपरः पुरुिः अक्षरः तनद्वपरीतः, भगवतःमार्ािशक्तः, क्षरा्र्स्र् पुरुिस्र् उत्प
शिबीजम् अनेकसंसाररजन्तुकामकमायददसंस्काराश्रर्ः, अक्षरः पुरुिः उचर्ते ।

dvau imau pr̥thagrāśīkr̥tau puruṣau iti ucyētē lōkē saṁsārē —

kṣaraśca kṣaratīti kṣaraḥ vināśī iti ēkō rāśiḥ; aparaḥ puruṣaḥ akṣaraḥ tadviparītaḥ,
bhagavataḥmāyāśaktiḥ, kṣarākhyasya puruṣasya utpattibījam anēkasaṁsārijantukā
makarmādisaṁskārāśrayaḥ, akṣaraḥ puruṣaḥ ucyatē |
dvau imau in the mūlam ; pr̥ thag-rāśīkr̥ tau they are divided into two rāśi ḥ; rāśiḥ
means portions; and both portions; that is kārya-prapañca and kāraṇa-prapañca;
manifest-universe and unmanifest-universe; both of them are named puruṣah; we
name them puruṣa because both of them are Brahman; and why do we say both
of them are Brahman; it is because both are pervaded by Brahman; in what form;
in the form of existence, Brahman pervades. Therefore, matter is called Brahman
because matter is also pervaded by Brahman in the form of existence. Therefore,
puruṣau iti puruṣa upāditvat puruṣaḥ; puruṣa vyapyatvād puruṣaḥ; iti ucyētē lōkē;
lōkē is in the mūlam; is equal to saṁsārē; saṁsārē means in the empirical-realm.
After saṁsārē full stop. Then kṣaraḥ ca one is called kṣaraḥ; why is it called like
that; kṣarati iti kṣaraḥ; the kṣar means perish; therefore, it is called kṣaraḥ this
material-universe will not be available all the time; it perishes in two-fold ways; one
is conventional end of the universe at the time of praḷayam; whole thing will go;
our entire solar system will disappear once our sun cools down; when it cools
down the whole thing will perish; that is the conventional praḷayam; vēdantically
there is another version also; the entire jāgrat-prapañca disappears once you go to
dream; remember this universe is existent and available only when you function
through this physical-body; the moment you drop this physical-body and take
another physical-body you will have another world totally. In the dream you have a
dream-body; and the dream-body presents another universe; therefore, this world
even according to the modern science is called model-dependant-reality; it is only
the reality from the standpoint of a particular model; change the model, the
universe becomes different; and therefore, it is available only in jāgrat-avastha;
svapna avasthayam vinaśyati iti kṣaraḥ iti ēkō rāśiḥ; it is one part. Aparaḥ-puruṣaḥ
the second part or Brahman is puruṣaḥ-akṣaraḥ it is called akṣara-puruṣa; tad-
viparītaḥ it means kṣara-viparitaḥ; the opposite of the perishable one; and what is

it called; bhagavatāḥ māyā-śaktiḥ; unmanifest-matter is called māya; and what is

its role; kṣarākhyasya puruṣasya utpattibījam ; māya alone gets transformed into
the universe at the time of sr̥ ṣṭi; the universe gets transformed into māya at the
time of praḷayam. Maya becomes prapañca; prapañca becomes māya; this is
repeatedly taking place. Therefore, māya is called bījam;.... bījanidrāyutaḥ prājñaḥ
sā ca turyē na vidyatē || māṇḍūkya kārikā 13 || and within the māya alone who is
there; not only all the universes are there; all the jīvās living beings are also
dormant in māya; māya has the biggest pregnancy in the universe; māya is
pregnant with the entire universe; including all the living-beings. This
Śaṅkarācārya calls it as anēka-samsāri-jantu; jantu means what; all of us are called
jantus; creature; that includes even living-beings which are all saṁsāris; not only
the jantus are there; kāmakarmādi all the sañcita-karmās; are there in māya; it is
going to be responsible for the type of the body and kāma; there are so many
unfulfilled-desires because we gather more and more desires throughout the life;
and at the time of death; no doubt we have fulfilled many desires; there are so
many unfulfilled desires; we die with that therefore, those desires go where; they
are all dormant in māya; when we are all reborn; our desires also come back to us;
Kāmanya kāmayatē manya mānāḥ sakāmabir jāyatē tatra tatra; [Muṇḍakōpaniṣat]
kāma-karmādi-saṁskārā means their seed-form. Desires do not remain as desires
but they remain in the form of DNA; kāma-karmadi-saṁskāra-āśrayaḥ. What is
āśrayaḥ; māya that māya is called akṣaraḥ-puruṣaḥ; māya is also called Brahman;
it is very unique portion; māya is also called Brahman because, in the māya also
what is the essence, māya is when you say the ‘is-ness’ in māya is Brahman.
Therefore, māya is also called Brahman; sarvaṁ kalu idaṁ Brahman when you say,
māya is also Brahman; what about ignorance; we should boldly say ignorance is
also nothing but Brahman because the truth of ignorance is ‘is-ness’ it is Brahman;
Akṣaraḥ puruṣaḥ ucyatē.
कौ तौ पुरुिौ इनत आह स्वर्मेवभगवान् —

क्षरः सवायभण भूतानन, समस्तं नवकारजातम् इत्र्ियः । कूटस्िः कूटः रािी राशिररव च्स्ितः । अिवा, कूटः मार्ा वचचना द्धजह्मता
कुदटलताइनत पर्ायर्ाः, अनेकमार्ावचचनाददप्रकारेण च्स्ितः कूटस्िः, संसारबीजानन्त्र्ात् न क्षरनत इनत अक्षरः उचर्ते ॥ १६ ॥

kau tau puruṣau iti āha svayamēva Bhagavān — kṣaraḥ sarvāṇi bhūtāni, samastaṁ
vikārajātam ityarthaḥ | kūṭasthaḥ kūṭaḥ rāśī rāśiriva sthitaḥ | athavā, kūṭaḥ māyā
vañcanā jihmatā kuṭilatā iti paryāyāḥ, anēkamāyāvañcanādiprakārēṇa sthitaḥ
kūṭasthaḥ, saṁsārabījānantyāt na kṣarati iti akṣaraḥ ucyatē || 16 ||
kṣaraḥ sarvāṇi bhūtāni is the second line and here Lord Kr̥ ṣṇa himself defines what
is kṣara-puruṣa and what is the akṣara-puruṣa. And what is the definition; sarvāṇi
bhūtāni kṣaraḥ iti ucyatē; bhūtāni means whatever originates; everything that is
born; bhavati jāyatē iti bhūtam; bhūtam means what anything that originates;
sarvāṇi all of them; therefore, pañca-bhūtāni; all the fourteen lōkas; our stūla-
śarīrams also will come under bhūtam; our sūkṣma-śarīraṁ also will come under
bhūtam; our kāraṇa-śarīraṁ will not come under bhūtam; because kāraṇa-śarīraṁ
is already there in māya; what is the definition of kāraṇa-śarīraṁ in Tatva-bōdha;
anirvācya anādī avidyā-rūpam; kāraṇa-śarīraṁ is not bhūtam; stūla-sūkṣma
śarīraṇi, prapañcaḥ, all come under kṣara-puruṣaḥ. Bhūtāni is equal to samastaṁ
vikāra-jātam; vikāram means kāryam; jātam means multitudes; the entire
multitudes that is created is called kṣara-puruṣa; then what is akṣara-puruṣaḥ;
Lord Kr̥ ṣṇa says kūṭasthaḥ-akṣaraḥ ucyatē. Here also we should be very very
careful; the word kūṭasthaḥ occurs in twelfth chapter; the same kūṭasthaḥ occurs
in this mantra also. Normally what happens when we study twelfth chapter 15th
we have not studies; when we study 15th we will successfully forgotten the twelfth
chapter; therefore, we would not get a doubt; if a person by chance compares
kūṭasthaḥ of twelfth and 15th; he will be confused; because in twelfth chapter
kūṭasthaḥ means Brahman; in the 15th chapter kūṭasthaḥ means māya; why, both
words are called kūṭasthaḥ and akṣara; because both are eternal. Therefore, the
word eternal can be used for Brahman also, māya also. The only difference is one
is changingly-eternal; changingly is my English; which one, Brahman or Māyā; that
is māya; māya is changingly eternal; and it is called matter; Brahman is
changelessly-eternal; it is called Consciousness; matter is also akṣaram and
Brahman is also akṣaram; twelfth-chapter akṣaram is changelessly-eternal-

Consciousness; 15th chapter it is changingly-eternal-māya; kūṭasthaḥ and what is

kūṭasthaḥ- after that you have to put a dash - kuṭastha consists of two expressions;
kūṭa and sthaḥ; kūṭaḥ is equal to rāśīḥ. It is written rāśī, because of sandhi rules.
After rāśīḥ full stop. And what does it mean; rāśiḥ means anything in heap;
whether it is rice or stone or anything which is heaped-up is called kūṭaḥ; rāśiḥ; in

Tamil we say kūttam which means assembled; in the house also a room is called
kūṭam; the place where people assemble for any function; kūṭaḥ means anything
heaped up is called kūṭaḥ; after rāśiḥ. Full stop. Rāśiḥ iva sthitaḥ, māya is also rāśī
a kūṭam a kūṭaḥ because everything is amassed together in one mass; now we are
all scattered all over; all over means what; galaxies and galaxies are there. But
during praḷayam before big bang; or during the big bang they say, the whole
universe was in one singularity; What is that singularity; vēdānta calls it māya. In
that single point all the galaxies must have been there; and at the time of big bang
an inflation (they also talk about an inflation) one nano-second or something the
whole thing expands; faster than even the speed of bike; anyway that is a different
thing all of them are massed up; rāśiḥ iva; like amassed-grains; heaped up grain;
in māya; all the worlds all the jīvās; all the stūla-śarīrams are heaped and since it is
all put together a mass it must be so dense; that it cannot be moved at all;
therefore, it is unmovable; dense ityartaḥ; rāśiḥ ēva sthithah; iti kuṭasthah; what is
vigraha vākyam; kūṭaḥ ēva tiṣṭati iti kuṭasthaḥ; This is one meaning; then the
second meaning is also given; in Sānskrīt the word kūṭaḥ refers to something
which is misleading; anything defective is called kutaḥ; that it appears as one thing
but when you enquire into that it becomes something else. That is nothing but
māya; on enquiry it becomes something else. The universe also; The hall is a hall
now and on enquiry it will turn into various portions and that becomes on enquiry
nothing but pañca-bhūtas or element; on enquiry they will become molecules and
on enquiry it will become atoms. On enquiry, it becomes sub-atomic participle. The
more you enquire more it will become mysterious-experience; anything

mysterious or inexperienced is called kūṭaḥ; that is equal to māya; is equal to

vancaña; vancaña means cheating..
Now they make everything out of plastic; plastic plants are there; in many houses
they keep; you cannot differentiate the real plant and plastic plant. And in the
middle of dining table there will be fruits; I asked for a fruit and they said Svāmiji it
is plastic fruit; they are called kūṭaḥ; and they have got various idols also;
decorative one; they all look like pañca-lōha idols; and you try to lift with all your
efforts; it is made of paper-mesh and it is painted in pañca-lōha colour; nowadays
everything is available without being that; sugar without sugar; chocolate without
chocolate; everything is available without that; that is called what: kūṭaḥ.
Vañcanā, jihmatā, kuṭilatā vakrata; iti paryāyāḥ they are all synonymous; māya
comes under the greatest cheat, because it appears to be existing; without really
existing; the whole world is māya; it seems to be exist; but really speaking, simply
it does not exist; what appears as existing; without really existing; is the greatest
vancana or kūṭaḥ; na bhumirāpau na ca vannirasti acanalō vētti na ca ambaram ca;
the upaniṣat says, ākāśa is not there; agni is not there; vāyu is not there; body is
not there; intellect already not there ; buddhi is not there ; all these are not there ;
nēha nanāsti kincana ; brahmaivētat amr̥ taṁ purstād Brahma pascāt; the only one
thing that is Brahman alone is there; even though the world is not there; it appears
to be there; even great philosophers are not able to accept that the world is
mithya.

468 Verses 15.16 and 15.17
Page 376 Verse 16 Bhāṣyam last paragraph
Verse 15.16 Continued
क्षरः सवायभण भूतानन, समस्तं नवकारजातम् इत्र्ियः । कूटस्िः कूटः रािी राशिररव च्स्ितः । अिवा, कूटः मार्ा वचचना द्धजह्म
ता कुदटलताइनत पर्ायर्ाः, अनेकमार्ावचचनाददप्रकारेण च्स्ितः कूटस्िः, संसारबीजानन्त्र्ात् न क्षरनत इनत अक्षरः उचर्ते ॥
१६ ॥
kṣaraḥ sarvāṇi bhūtāni, samastaṁ vikārajātam ityarthaḥ | kūṭasthaḥ kūṭaḥ rāśī

rāśiriva sthitaḥ | athavā, kūṭaḥ māyā vañcanā jihmatā kuṭilatāiti paryāyāḥ,
anēkamāyāvañcanādiprakārēṇa sthitaḥ kūṭasthaḥ, saṁsārabījānantyāt na
kṣarati iti akṣaraḥ ucyatē || 16 ||
In these three consolidating verses , Lord Kr̥ ṣṇa presents the entire universe into
three groups; one is manifest-material-part; which is available during sr̥ ṣṭi; and the
other thing is unmanifest-material-part which is available at praḷayam; and this
manifest and unmanifest-parts are both subject to change; manifest becoming
unmanifest during praḷayam and the unmanifest becoming manifest during sr̥ ṣṭi.
Both are changing material -part; in vēdānta both of them together are called
anātma. The entire anātma -prapañca is divided into the manifest and unmanifest ;
version; and Lord Kr̥ ṣṇa calls them kṣara-puruṣaḥ; and akṣara-puruṣaḥ. And the
question may come, when both of them are anātma; both of them are material;
how can we use the word puruṣa for them; should not they be called prakr̥ ti ? How
can the word prakr̥ ti be ever replaced by puru ṣa. And for that the answer is: even
though both of them are prakr̥ ti only; we should remember prakr̥ ti cannot exist by
itself. In sāṅkhya philosophy prakr̥ ti is svatantra whereas in vēdānta , prakr̥ ti is
paratantra; therefore, the very existence that pervades the prakr̥ ti ; does not
belong to the prakr̥ ti ; it belongs to the puruṣa; in fact it is puruṣa. Therefore, in
vēdānta, prakr̥ ti is also puru ṣa only, with manifest-nāma-rūpa and unmanifest-
nāma-rūpa. Puruṣa with manifest-nāma-rūpa is called kṣara-puruṣa and puruṣa

with unmanifest-nāma-rūpa is called akṣara-puruṣa; puruṣa after falsifying nāma-

rūpa; or puruṣa with falsified-nāma-rūpa; is called (fill up the blanks) uttama-
puruṣa. Before falsification they are called kṣara and akṣara; ajñāna-kālē
kṣarākṣara-puruṣaū and jñāna-kālē uttama-puruṣaḥ ēva.
With an intention to introduce the uttama-puruṣa in the seventeenth verse which

is going to come ; as a stepping Lord Kr̥ ṣṇa has introduced kṣara and akṣara
puruṣau; accepting kṣarākṣara-puruṣa is called adhyārōpaḥ; going to uttma-
puruṣa is called apavādhaḥ. Verse 16 is adhyārōpaḥ and Verse 17 is apavādhaḥ. 16
is saṁsāri; 17 is muktaḥ. Now we are going to become muktaḥ. That was defined;
we completed. Kṣara-puruṣa is called sarvāṇi-bhūtāni, akṣara-puruṣa is kuṭasthaḥ;
he gave two meaning; kūṭaḥ-ēva sthithaḥ kuṭasthaḥ; kūṭa-rūpēṇa sthithaḥ
kuṭasthaḥ. Maya is called kūṭaḥ; because it remains changeless; it remains eternal;
with infinite heap of all the karmās. In fact it is the karma heap is called māya;
kūṭa-rūpēṇa-sthithaḥ kūṭaḥ-ēva-sthithaḥ the kuṭasthaḥ; and kūṭa-rūpēṇa means
deceptively-that-which-exists; it means without really existing, that is how I
concluded the last class; (see whether you remember); without-actually-existing,
that which appears to exist is called deceptively-existent-māyā. I will repeat;
Without-actually-existing, that which-appears-to-be-existent is called deceptively-
existent, seemingly-existent, apparently-existent; that is called māya.
The anvaya: ‘lōkē kṣaraḥ ca akṣara ēva ca’ [iti] imau dvāv puruṣau ]bhavatah].
Sarva-bhūtāni kṣaraḥ [ucyatē]; kūṭasthaḥ akṣaraḥ ucyatē.
आभ्र्ां क्षराक्षराभ्र्ां अन्र्ः नवलक्षणः क्षराक्षरोपाचधद्वर्दोिेण अस्पृष्टः ननत्र्िुिबुिमुक्तस्वभावः —
ābhyāṁ kṣarākṣarābhyāṁ anyaḥ vilakṣaṇaḥ kṣarākṣarōpādhidvayadōṣēṇa aspr̥ṣṭaḥ

nityaśuddhabuddhamuktasvabhāvaḥ —

Now Lord Kr̥ ṣṇa introduces uttama-puruṣaḥ whose nature is the following.
Śaṅkarācārya introduces ābhyāṁ kṣarākṣarābhyāṁ vilakṣaṇaḥ that which is
different from manifest-matter and unmanifest-matter; and remember in vēdānta
matter is only the nāma-rūpa. So when I say manifest-matter; we should translate
as manifest-name-and-form. Similarly unmanifest-name-and-form; ābhyāṁ
vilakṣaṇah; different from both of them; and kṣara-akṣara-upādhi-dvaya-dōṣēṇa-
aspr̥ ṣṭaḥ and that which uses both of them as a medium for empirical-appearance;
very careful, that means what Nirguṇam-Brahman; Nirguṇam-Brahman is the pure
existence; Nirguṇam-Brahman is also pure Consciousness; both of them are
beyond transaction; and both of them [existence and Consciousness] comes down
to the field of transaction; from pāramārthika level they come down to
vyavahārika-level; I am using they means existence and Consciousness; they take
avatāra in vyavahārika-level; and to come down to vyavahārika-level they require a
medium; without medium, pure-existence and Consciousness cannot come down;
and what is the medium used by that; nāma and rūpa are the medium for taking
avatāra; what takes avatāra; Nirguṇam-Brahman takes avatāra as saguṇam-
Brahman; by using the medium of nāma and rūpa; thus the mike in front of me is
what; avatāram of Nirguṇam-Brahman. Now it is appearing as what: mike and
what is the mike; mike is saguṇam-Brahman; and for taking this avatāra, what is
the medium used; mike-nāma and mike-rūpaḥ; and where is Brahman; in and
through the mike, in what form; in the form of the ‘is-ness’ is Nirguṇam-Brahma
with mike nāma and rūpa; it has taken the avatāram of saguṇam-Brahma called
mike; and everyone of us is hat: saguṇam-Brahma; which is the avatāram of what;
(you will have doubt!) the avatāram of nirguṇam-Brahman; and with nāma-rūpa
we do vyavahāra and minus nāma-rūpa we are avyavahāryam śantam śivam
advaitam caturtam manyantē sa Ātma. And therefore, even though Nirguṇam-
Brahma functions through the nāma-rūpa; the medium does not affect nirguṇam-
Brahman; that is very important thing. The Brahman holds the world but world
cannot touch Brahman; the fourth capsule of vēdānta; what is the fourth capsule;
fourth-capsule of vēdānta not the fourth--feature-of-Consciousness; do not mix up

between feature-of-Consciousness and capsule-of-vēdānta; now I am talking

about the 4th capsule of vēdānta; that I am never affected by; I means what; the
existent- Consciousness, uttama-puruṣaḥ, am never affected by any event like
demonitisation; or new secretary of a political party (all these news you read and
come}. That is occupying your mind now. Therefore, let them occupy the mind-
body-world; regularly do nidhidhyāsanam; tat Brahma niṣkalaṁ ahaṁ na ca
bhūṭa-saṅgaḥ; it is very important. So Śaṅkarācārya says uttama-puruṣa is in and
through kṣara-akṣara-puruṣaḥ; but asaṅgaḥ; untouched by that. Therefore, he
says kṣara-akṣara-upādhi-dvaya-dōṣēṇa; kṣara-upādi is vyakta-nāma-rūpa; akṣara-
upādhi is avyakta-nāma-rūpa; and both nāma-rūpas have got dōṣaḥ; the upādhi-
dvaya dōṣēṇa; dōṣaḥ means problem; everything has got problem; there is no
problem-free-anātma; either it gives problem now or later; because its essential-
nature is problem; just as ānanda is the essential-nature of Ātma; problem is the
essential-nature of anātma; and this problem dōṣēṇa aspr̥ ṣṭaḥ; aspr̥ ṣṭaḥ means
what untouched. Therefore, Ātma is untouchable; we all have to become what;
untouchables; so being untouchable in vēdānta is glory; Gaudapāda calls it:
अस्पियर्ोगो वै नाम ुदय ियः सवयर्ोनगभभः ।

र्ोनगनो नबभ्र्नत ह्यस्मादभर्े भर्दर्िंनः ॥ ३९॥
asparśayōgō vai nāma durdarśaḥ sarvayōgibhiḥ |

yōginō bibhyati hyasmādabhayē bhayadarśinaḥ || Kārika 39||
So dōṣēṇa aspr̥ ṣṭaḥ means untouched; means untouched and therefore, only
nitya-śuddha-buddha-mukta-svabhāvaḥ; you can understand; which is of the
nature of muktaḥ; freedom; when is it free; ever-free; and śuddha which is ever
śuddha or pure; buddham means caitanya-svarūpam; śuddham means śuddha-
svarūpam. Nityam can be taken in two different ways; one is nityaṁ means eternal
that which is of the nature of eternity or immortality; as a noun it can be taken or
nityaṁ can be taken as an adjective qualifying śuddha-buddha-mukta; nitya-
śuddha; nitya-buddha and nitya-mukta I am. Therefore, we should never ask:
through vēdānta sādhana will I become muktaḥ? We should not ask the question;

there is no question of becoming-muktaḥ; we claim our nitya-mukti. This is the

nature of uttama-puruṣaḥ.
Verse 15.17
उिमः पुरुिस्त्वन्र्ः परमात्मेत्र्ुदाहृतः ।

र्ो लोकत्रर्मानवश्र् नबभत्र्यव्यर् ईश्वरः ॥ गीता १५.१७ ॥
uttamaḥ puruṣastvanyaḥ paramātmētyudāhr̥ taḥ |

yō lōkatrayamāviśya bibhartyavyaya īśvaraḥ || Gītā 15.17 ||
Here alone Lord Kr̥ṣṇa introduces the third uttama-puruṣaḥ; I am giving the gist of
this ślōka. Anyaḥ different from kṣara and akṣara-puruṣaḥ; different from manifest
and unmanifest-matter is uttama-puruṣaḥ; which is Consciousness-principle non-
material-Consciousness-principle which alone is called Paramātma. And then here

a problem comes because once you say uttama-puruṣa is different from kṣara and
akṣara-puruṣa, there will be a very serious problem; that is there will be not even
duality; there will be triad; plurality problem will come. Therefore, Lord Kr̥ṣṇa being
mahā-Advaitin, in the second line itself he solves the problem; he says uttama-
puruṣa pervades kṣara and akṣara-puruṣaḥ; it is not away. And not only it pervades
both of them; uttama-puruṣa alone sustains both of them; by lending existence;
just as water sustains the wave and ocean; by pervading wave and ocean and
lending-existence wave and ocean; uttama-puruṣa alone pervades kṣara and
akṣara-puruṣa; and lend existence to both of them. And once you say water lends
existence to wave and ocean; what is the conclusion; there is no such thing called
wave and ocean; wave is only a name; ocean is only a name; they do not have
existence of their own, water alone is. Similarly when I say uttama-puruṣa lends
existence to kṣara and akṣara-puruṣa, the conclusion is that there is no such thing
called kṣara-puruṣa; no such thing called akṣara-puruṣa; both of them are nothing

but nāma and rūpaḥ; just kṣara-akṣara-puruṣa both are falsified by introducing
uttama-puruṣaḥ; therefore, it is called apavādha-ślōkaḥ.
उिमः उत्कृष्टतमः पुरुिस्तु अन्र्ः अत्र्न्तनवलक्षणः आभ्र्ां परमात्मा इनत परमश्च असौ दे हाद्यनवद्याकृतात्मभ्र्ः, आत्मा च स
वयभूतानां प्रत्र्क्चेतनः,इत्र्तः परमात्मा इनत उदाहृतः उक्तः वेदान्तेिु ।
uttamaḥ utkr̥ṣṭatamaḥ puruṣastu anyaḥ atyantavilakṣaṇaḥ ābhyāṁ paramātmā iti

paramaśca asau dēhādyavidyākr̥tātmabhyaḥ, ātmā ca sarvabhūtānāṁ
pratyakcētanaḥ ityataḥ paramātmā iti udāhr̥taḥ uktaḥ vēdāntēṣu |
Uttamaḥ is in the mūlam ; is equal to utkr̥ ṣṭatamaḥ-puruṣaḥ; utkr̥ ṣṭatamaḥ means

the greatest -one, superlative-degree; utkr̥ ṣṭatamaḥ, the greatest-one is called
uttama-puruṣaḥ; tu means to distinguish from the previous two. Anyaḥ means
different; atyanta-vilakṣaṇaḥ which is totally different; because one is changing
and the other is non-changing; one is jaḍam and the another is cētanam; one is
mithya and the another is sathyam; tama-prakāśavad-atyanta viruddayō; atyanta
vilakṣaṇah; ābhyāṁ; ābhyāṁ means from these two, dvivacanam; two referring
kṣara and akṣara-puruṣaḥ; and paramātmā; and for paramātma Śaṅkarācārya
gives vigraha vākyam; karma-dāraya-samāsa; paramaḥ ca asau ātma ca; that
which is superior and that which is self is called the superior-Self. So when you say
superior-self, you can give adjective, superior-self only when there is inferior;
therefore, superior-self is called superior because it is superior to inferior-self. So
Śaṅkarācārya wants to take our mind from our orientation; when you use the word
Paramātma; we invariably think of some God somewhere faraway. Śaṅkarācārya
wants to remove that objectification-orientation; by translating the word parama-
Ātma as the superior-self; that means superior-I; self means I; the superior-I
means the real-I. Therefore, Paramātma means not some God sitting somewhere;
Paramātma is the name of the real-I; and why should you say real-I; because there
are unreal-I; and what is the unreal-I; Śaṅkarācārya says five unreal I-s are there;
now you can guess what I am arriving at; five unreal-I; anna-maya-ātma;

anyōntaraḥ prāṇa-maya-ātma; they are called the unreal-I; Ātma means I;

compared to anna-māya, prāṇa-maya, vijñāna-māya and ānanda-māya; five
unreal-Is; when use the word I and refer to the Consciousness-principle, I am the
Paramātma. So when I use the word I referring to the body; I am the unreal-I;
when use the word I referring to the Consciousness-component in the body, I can
claim I-am-Paramātma; not I-can-claim; I-should-claim; removing the idea that
Paramātma is an objective-God; nēdam-yaditam-upāsatē; the worshipped-God is
not Paramātma; the meditated-God is not Paramātma; but the worshipper-
meditator, I alone am Paramātma. Therefore, he says ābhyāṁ paramaḥ ca;
paramaḥ means superior; superior to what ; dēhādi-avidyākr̥ tātm-ābhyaḥ, Sānskrīt
students; dēhādi-avidyākṛta-ātmabhyaḥ must be connected to paramaḥ;
ātmabhyaḥ paramaḥ; paramaḥ means superior; superior to the five unreal-Ātmas;
and what are they dēhādi; dēhādi means pañca-kōśas; dēha means anna-māya
kōśa; ādhi means etc.; anna-māya-kośa etc. means prāṇa-māya; manō-māya;
vijñāna-māya and ānanda-māya; and why do you call all of them anātma or unreal;
avidyākrta; all the five are avidyā-kṛtam; falsely-superimposed on the real-I;
avidyākṛta means mithya; avidyā-pañca-kōśēbhyaḥ; mithya-pañca-ātmabhyaḥ
paramaḥ, superior and Ātma which is the real meaning of the word-I; and where is
that Ātma; sarva-bhūtānāṁ-pratyak-cētanaḥ, which is not only in this body; but it
is in every bodies; sarva-bhūtānāṁ-pratyak-cētanaḥ; pratyak-cētanaḥ means the
inner-self; of everyone . Therefore, paramātmā iti udāhr̥ ta ḥ; so whenever we hear
the world Paramātma, the mind should not look outwards or upwards; the mind
should resolve in the word-I. Paramātma whenever you say: Dayānanda-Svāmiji
will say how our conditioning is so bad; because everyone criticises us; therefore,
we have got a very low-opinion. Suppose there are three people standing and
Rāma you call one person will turn ; Kr̥ ṣṇa you call another person will turn; and
Govinda you call, another person will turn; donkey you call, donkey or monkey you
call; all the three will turn; because we have got the low opinion about ourselves;
and you think that you are being called as monkey, donkey, etc. Similarly, when the
word Paramātma somebody calls; I should turn; but no one calls; it should come

like that. What is equivalent to donkey; jīvātma; jīvātma when someone calls, you
should not turn; only when someone says Paramātma; you should think that
someone is calling me and turn; that state is called jñāna-niṣṭhaḥ Paramātma-iti
udāhr̥ taḥ; uktaḥ vēdāntēṣu; said in the vēdānta.
स एव नवशिरर्ते र्ः लोकत्रर्ं भूभुयवःस्वरा्र्ं स्वकीर्र्ा चैतन्र्बलिक्त्र्ा आनवश्र् प्रनवश्र् नबभर्तंस्वरूपसद्भावमात्रेण नबभ
र्तं धारर्नत; अव्यर्ः न अस्र् व्यर्ः नवद्यते इनत अव्यर्ः । कः? ईश्वरः सवयज्ञः नारार्णा्र्ः ईिनिीलः ॥ १७ ॥
sā ēva viśiṣyatē yaḥ lōkatrayaṁ bhūrbhuvaḥsvarākhyaṁ svakīyayā
caitanyabalaśaktyā āviśya praviśya bibharti svarūpasadbhāvamātrēṇa bibharti
dhārayati; avyayaḥ na asya vyayaḥ vidyātē iti avyayaḥ | kaḥ? īśvaraḥ sarvajñaḥ
nārāyaṇākhyaḥ īśanaśīlaḥ || 17 ||
sā ēva viśiṣyatē; sā ēva means the very same uttama-puruṣa is viśēṣyatē is

described through the following words; what is that? yaḥ, that uttama-puruṣaḥ
which is the real-I; first-person second-person and third-person is there in English;
in Sānskrīt first person is called uttama-puruṣaḥ. Therefore, in grammar also ahaṁ
is which one; uttama-puruṣa; there itself, in grammar itself, mahā-vākyam has
come; when you study grammar itself, ahaṁ gaccāmi; ahaṁ is uttama-puruṣaḥ.
Uttama puruṣa means Paramātma ityarthaḥ; so yaḥ uttama-puruṣaḥ ahaṁ;
lōkatrayaṁ āviśya lōka thrayam is in the mūlam; āviśya is entering inhering iti
arthaḥ; because kāraṇam or adhiṣṭhānaṁ has to inhere the adhyāsa; and what are
the three worlds; bhūḥ; bhuvaḥ and suvaḥ; jāgrat-prapañca; svapna-prapañca and
suṣupti-prapañca ākhyaḥ; means named; svakīyayā caitanya-balaśaktyā by its own
caitanya-śakti or cit-śakti or sattā-śakti, the power of existence and Consciousness;
āviśya, so caitanya-bhalēna or caitanyaṁ-śaktyā is enough both bhāla and śaktyā
are there; you can say bhalam which is śakti. So with its svarūpa-caitanyam and
sattā, āviśya is in the mūlam; is equal to praviśya pervading or entering, bibharti is
in the mūlam; later in the next line bibharti is dhārayati it sustains. Bibharti
dhārayati when you say supporting we use a verb; Bibharti is a verb; verb in
Sānskrīt is called kriyā-padaṁ; kriyā-padaṁ always refers to an action; in English
or in any language verb refers to an action; he walks he talks he writes etc.
Similarly, bibharti is a verb and verb represents an action; therefore, we may think

uttama-puruṣa is doing an action of supporting; therefore, it may become a karta.

Therefore, Śaṅkarācārya says nothing doing; here is an action which does not
involve an action; how does it support; svarūpa-sattāva mātrēnā by its mere
nature; water supports the wave not by doing an action; water by being water
supports a wave; water by being water, supports the ocean; the screen by being
the screen, supports the movie; waker by being a waker supports the svapna-
prapañca; I by being Paramātma supports the jāgrat-prapañca; Just by just-being, I
support. Paramātma is actionless but Paramātma supports. Otherwise I support
being actionless; bibharti dhārayati; and what is its nature; avyayaḥ and by
supporting it never gets tired; when you are carrying or supporting something on
your shoulder or on your head; for five minutes you support thereafter you get
tired and from right shoulder you change to the left shoulder; Brahman has been
supporting the world for so long; will it get tired; will there be wear and tear?
Therefore, he says avyayaḥ; is there a wear and tear you ask avyayaḥ; means na
asya vyayaḥ vidyātē iti avyayaḥ; nan bhahuvrihi; na vidyatē vyavaḥ yasya; thus
Brahman never gets wear and tear. And Īśvaraḥ is in the mūlam; is equal to īśana
śīlaḥ. Sānskrīt students you have to rearrange; Īśvara is equal to īśana śīlaḥ; the
one who rules over everything; the one who is the master of everything; the one
who is svatantraḥ; Īśvara means svatantraḥ; independent; and the whole world is
paratantraḥ, dependant; world depends on Me; māya depends on Me; I depend on
nothing. So Īśvaraḥ; and what is the name; sarvajñaḥ, the omniscient-one
nārāyaṇākhyaḥ who is otherwise known as Nārāyaṇa whose definition I gave in
the last class.
The anvaya: [ābhyam] anyaḥ tu uttamaḥ-puruṣaḥ [bhavati]; yaḥ

paramātmētyudāhr̥ taḥ. Avyayaḥ Īśvaraḥ saḥ lōkatrayam āviśya bibharti.

469 Verses 15.18 and 15.20
Page 377 Verse 15.17 Bhāṣyam 2nd paragraph
स एव नवशिरर्ते र्ः लोकत्रर्ं भूभुयवःस्वरा्र्ं स्वकीर्र्ा चैतन्र्बलिक्त्र्ा आनवश्र् प्रनवश्र् नबभर्तंस्वरूपसद्भावमात्रेण नबभ
र्तं धारर्नत; अव्यर्ः न अस्र् व्यर्ः नवद्यते इनत अव्यर्ः । कः? ईश्वरः सवयज्ञः नारार्णा्र्ः ईिनिीलः ॥ १७ ॥
sa ēva viśiṣyatē yaḥ lōkatrayaṁ bhūrbhuvaḥsvarākhyaṁ svakīyayā caitanyabalaśak

tyā āviśya praviśya bibhartisvarūpasadbhāvamātrēṇa bibharti dhārayati; avyayaḥ n
a asya vyayaḥ vidyatē iti avyayaḥ | kaḥ? īśvaraḥ sarvajñaḥ nārāyaṇākhyaḥ
īśanaśīlaḥ || 17 ||
After introducing kṣara-puruṣa and akṣara-puruṣa; in the form of prapañca and

māyā; in this verse no .17 Kr̥ ṣṇā talked about Uttama-purusaḥ; in the form of the
very caitanyam itself; which is different from jaḍa-prapañca; which is different
from jada māya also and it is caitanya-tattvam. Even though we say uttama-puruṣa
is different from kṣara and akṣara, it is not totally different because, if it is totally
different there will be three entities; uttama-puruṣa is as though different from
these two; really speaking uttama-puruṣa alone pervade these two and lends
existence to the other two. Therefore, kṣara and akṣara-puruṣas are appearance of
uttama-puruṣa. Therefore, two puruṣas are mithya; one puruṣa is sathyam. That
uttama puruṣa is called avyavaḥ; Īśvaraḥ; nārāyaṇākhyaḥ. Up to this we saw in the
last class.
Now Lord Kr̥ṣṇa concludes the discussion by saying uttama-puruṣa alone is
otherwise called purusōttama. That reversal of the name is mentioned in the next
ślōka.

र्िाव्या्र्ातस्र् ईश्वरस्र् ‘पुरुिोिमः’ इत्र्ेतत् नाम प्रशसिम् । तस्र् नामननवयचनप्रशसद्ध्या अियवत्त्वं नाम्नो दियर्न् ‘ननरनति
र्ः अहम् ईश्वरः’ इनतआत्मानं दियर्नत भगवान् —
yathāvyākhyātasya īśvarasya ‘puruṣōttamaḥ’ ityētat nāma prasiddham | tasya
nāmanirvacanaprasiddhyā arthavattvaṁ nāmnō darśayan ‘niratiśayaḥ ahaṁ
īśvaraḥ’ iti ātmānaṁ darśayati Bhagavān —
Yathāvyākhyātasya īśvarasya, the Īśvara mentioned in the above ślōka in the form
of Nirguṇam-Brahman or caitanyam; ‘puruṣōttamaḥ’ ityētat nāma prasiddham;
the name puruṣōttama is well known for the nirguṇa caitanyam the adhiṣṭhānaṁ
turīyam; etad nāma prasiddham. Tasya nāma-nirvacan-aprasiddhyā by giving the
derivation of that name; nāma-nirvacanam means derivation of the name
puruṣōttamaḥ; nāmnaḥ arthavattvaṁ darsayan Bhagavān shows the significance
of the word puruṣōttama; arthavattvaṁ means the significance of the word
puruṣōttama is given by giving the derivation of the word puruṣōttama. And what
is the significance of this is; in Sānskrīt, the word uttama refers to superlative
degree. Therefore, puruṣōttama means the greatest one; Nirguṇam-Brahman is
the greatest one iti, is being shown by showing the significance of the word;
‘niratiśayaḥ ahaṁ īśvaraḥ’ Lord Kr̥ ṣṇa says I , the Lord; when Lord Kr̥ ṣṇa says I the
Lord; it refers to Nirguṇam-Brahman; we have to carefully note; I the Lord
Nirguṇam Brahman; is niratiśayaḥ; it means unsurpassable; that means the
greatest one iti ātmānaṁ-darśayati Bhagavān; Bhagavān shows Himself as the
latest; Himself meaning nirguṇa-caitanyam.
Verse 15.18
र्स्मात्क्षरमतीतोऽहमक्षरादनप चोिमः ।
अतोऽत्स्म लोके वेदे च प्रशितः पुरुिोिमः ॥ गीता १५.१८ ॥
yasmātkṣaramatītō:'hamakṣarādapi cōttamaḥ |
atō:'smi lōkē vēdē ca prathitaḥ puruṣōttamaḥ || Gītā 15.18 ||

Here Lord Kr̥ ṣṇā says since I the nirguṇa-caitanyam is superior to kṣara-puruṣa;
the prapañca; akṣara-puruṣa also, the māya; since I am superior, therefore I am
called superior most; which is uttama-puruṣaḥ; reversed it becomes
puruṣōttamaḥ.
र्स्मात् क्षरम् अतीतः अहं संसारमार्ावृक्षम् अश्वत्िा्र्म् अनतिान्तः अहम् अक्षरादनप संसारमार्ारूपवृक्षबीजभूतादनप च
उिमः उत्कृष्टतमःऊध्वयतमो वा, अतः ताभ्र्ां क्षराक्षराभ्र्ाम् उिमत्वात् अत्स्म लोके वेदे च प्रशितः प्र्र्ातः । पुरुिोिमः इ
त्र्ेवं मां भक्तजनाः नवुः । कवर्ः काव्याददिुच इदं नाम ननबध्नन्न्त । पुरुिोिम इत्र्नेनाभभधानेनाभभगृणन्न्त ॥ १८ ॥
yasmāt kṣaram atītaḥ ahaṁ saṁsāramāyāvr̥kṣam aśvatthākhyam atikrāntaḥ ahaṁ

akṣarādapi saṁsāramāyārūpavr̥kṣabījabhūtādapi ca uttamaḥ utkr̥ṣṭatamaḥ
ūrdhvatamō vā, ataḥ tābhyāṁ kṣarākṣarābhyām uttamatvāt asmi lōkē vēdē ca
prathitaḥ prakhyātaḥ | puruṣōttamaḥ ityēvaṁ māṁ bhaktajanāḥ viduḥ | kavayaḥ
kāvyādiṣu ca idaṁ nāma nibadhnanti | puruṣōttama ityanēnābhidhānēnābhigr̥ṇanti
|| 18 ||
Yasmāt kṣaram atītaḥ ahaṁ; since I am superior to kṣara-puruṣaḥ; kṣara-puruṣaḥ

is saṁsāra-māyā-vr̥ kṣam; kṣara-puruṣaḥ is the māyā-vṛkṣam; māyā-vṛkṣam means
mithya vṛkṣam which was called aśvatta in the beginning of the 15th chapter. So
saṁsāra-vr̥ kṣam, mithya-rūpam; aśvatta-nāmānam vr̥ kṣam atikrāntaḥ ahaṁ; I am
superior to that prapañca; and akṣarādapi in the mūlam is equal to saṁsāra-māyā-
rūpa-vr̥ kṣa-bīja-bhūtādapi superior to akṣara-puruṣa also; which is another name
for māya; and what is māya; saṁsāra-vṛkṣa--bīja-bhūtaḥ; māya which is the seed
for saṁsāra tree; compared to both of them; ahaṁ uttamaḥ is in the mūlam is
equal to utkr̥ ṣṭatamaḥ; ūrdhvatamaḥ vā, utkr̥ ṣṭam means the greatest among all
these three, or transcending the other two; either you say greatest among the
three or say transcending the three you should not say; transcending the other
two (are you able to see the difference?). When you say utkr̥ ṣṭa-tama you should
translate it as the greatest among the three or transcending the other two; when
you say ūrdvai-Tamaḥ it means transcending or superior to the other two. ataḥ
because of this reason; kṣarākṣarābhyām uttamatvāt, since I am superior to kṣara
and akṣara; asmi bhāvami; he gives the meaning of asmi; nothing to comment; so

he says asmi is equal to bhāvami; since I am; lōkē vēdē ca prathitaḥ I am well
known in the world and in the scriptures; prasiddhah is equal to prakhyātaḥ;
prakhyātaḥ means well-known, as what; puruṣōttamaḥ iti. After puruṣōttamaḥ iti
full stop. I am well-known as puruṣōttamaḥ; so here he is reversing the word:
uttama-purusaḥ. Not only the great devotees talk about me as puruṣōttama; even
in the literature like kavyam, Rāmāyaṇam etc., which is called kāvyam in the
worldly literature also; I am known as puruṣōttama. Therefore, he says ēvaṁ, in
this manner, mām bhaktajanāḥ vidhuḥ; I am known by the devotees; kavayavaḥ
api even the non-devotees who talk about the kavyam, like Rāmāyaṇa; kāvyādiṣu
ca idaṁ nāma nibadhnanti; here kavayavāh refers to they need not be bhaktās;
even the non-bhaktās who write on Rāmāyaṇa they talk about Rāma as maryādha
puruṣōttama; in North India Rāma is called maryāda puruṣōttama; is revered by
non-bhaktās also; kavayaḥ, the great poets; not that Vālmiki is non-bhaktās; but
the other non-bhaktās who talk about Rāma as a literature-value; literary value we
talk about Rāmāyaṇa. Kāvyādiṣu in their literature; idaṁ nāma nibadhnanti; they
employ this word ‘puruṣōttamaḥ’; idam nāma nibartanti is equal to puruṣōttamaḥ
ityanēna abhidhānēna -abhigr̥ ṇanti; through this word , abhidhānam means nāma
means name abhigr̥ nanti means they mention or they talk about . The essence of
this ślōka is uttama-puruṣa is puruṣōttamaḥ.
The anvaya: yasmāt ahaṁ kṣaram atīta, akṣarādapi ca uttamaḥ [bhāvami] ataḥ
[ahaṁ] lōkē vēdē ca puruṣōttamaḥ prathitaḥ.
अि इदानं र्िाननरुक्तम् आत्मानं र्ो वेद, तस्र् इदं फलम् उचर्ते —
atha idānīṁ yathāniruktam ātmānaṁ yō vēda, tasya idaṁ phalaṁ ucyatē —
In the previous three slōkās Lord has been defined as puruṣōttamaḥ; in the
following slōka, puruṣōttama-jñāna-phalaṁ is talked about. Yathāniruktam
ātmanam means puruṣōttama-Īśvaram Nirguṇam-Brahma; turīyam-Brahma iti

arthaḥ. Yathāniruktam is a compound word; Ātma here means turīya-Ātma

nirguṇa-Ātma, yaḥ vēda; whoever manages to know, tasya idaṁ phalaṁ; for him
the following phalaṁ is given. Phalam in this context means benefit.
Verse 15.19
र्ो मामेवमसंमूढो जानानत पुरुिोिमम् ।

स सवयनवद्भजनत मां सवयभावेन भारत ॥ गीता १५.१९ ॥
yō māmēvamasaṁmūḍhō jānāti puruṣōttamam |

sa sarvavidbhajati māṁ sarvabhāvēna bhārata || Gītā 15.19 ||
The phalaṁ is two-fold; one is ēka-vijñānēna-sarva-vijñānam by knowing Brahman

one knows everything; brahmajñaḥ sarvajñaḥ bhavati; this is taken from both
Muṇḍaka and chāndōgyōpaniṣat ēka-vijñānēna-sarva-vijñānam; the second
benefit is taken from the 7th chapter; the jñāni becomes the greatest bhakta
among the four types of bhaktās: arthaḥ, arthārthī, jijñāsuḥ and jñāni; he becomes
jñāni-bhakta who is the greatest bhakta. This is the phalaṁ we will read the
bhāṣyaṁ.
र्ः माम् ईश्वरं र्िोक्तनविेिणम् एवं र्िोक्तेन प्रकारेण असंमूढः संमोहवर्जंतः सन् जानानत ‘अर्म् अहम् अत्स्म’ इनत पुरुिो
िमं सः सवयनवत्सवायत्मना सवं वेिीनत सवयज्ञः सवयभूतस्िं भजनत मां सवयभावेन सवायत्मतर्ा हे भारत ॥ १९ ॥
yaḥ mām īśvaraṁ yathōktaviśēṣaṇam ēvaṁ yathōktēna prakārēṇa asaṁmūḍhaḥ s

aṁmōhavarjitaḥ san jānāti ‘ayam aham asmi’ iti puruṣōttamaṁ saḥ sarvavitsarvāt
manā sarvaṁ vēttīti sarvajñaḥ sarvabhūtasthaṁ bhajati māṁ sarvabhāvēna sarvāt
matayā hē bhārata || 19 ||
Yaḥ mām īśvaraṁ jānāti, the one who knows Me, the Lord; what type of Lord;
yathōkta-viśēṣaṇam who has been described as uttama-puruṣaḥ and who
pervades kṣara-akṣara-puruṣaḥ who is avyayaḥ who is īśvaraḥ iti yatōkta-
viśēṣaṇam in verse number seventeen; as described therein; yathōktēna
prakārēṇa and knows in that manner only as described in the seventeenth verse;

sarva-ādhiṣṭāna-rūpēṇa; the one who knows; asaṁmūḍhaḥ is equal to saṁmōha-

varjitaḥ, without any delusion; and what is the delusion; taking saguṇa-Īśvara as
the real-Īśvara is the delusion; thus dropping the idea of saguṇa-Īśvara as the
ultimate-reality; accepting saguṇa-Īśvara only as the vyavahārika-sathaym;
understanding nirguṇa-Īśvara or Brahman or puruṣōttama is saṁmōha-
varjitattvam; saṁmōha-varjitaḥ asaṁmūḍhaḥ is equal to saṁmōhavarjitaḥ san
jānāti. Śaṅkarācārya adds a very important note which Lord Kr̥ ṣṇa does not talk
about; he quietly says that he knows Nirguṇam Brahman as I am ; Lord Kr̥ ṣṇa had
never said that. Śaṅkarācārya adds the knowledge is complete only when that
Brahman is understood as ahaṁ asmi; without that it is parōkṣa-jñānam; parōkṣa-
jñānam does not liberate and aparōkṣa-jñānam alone liberates; therefore, he says
puruṣōttamaṁ ‘ayam ahaṁ asmi iti’ (within inverted commas); ayam ahaṁ means
this aparōkṣa-Ātma-I is puruṣōttama; or another way is for Sānskrīt student ayaṁ
purushottamah aham asmi iti; this puruṣōttama described above is Myself; iti yaḥ
jānāti saḥ sarvavit bhavati; he becomes omniscient; sarvavit is in the mūlam; is
equal to sarvātmanā sarvaṁ vēttī he knows everything is sarvātmanaḥ; it means
he knows everything as sarvātma iti bhāvēna; so sarvātmana means what: sarvaṁ
ātma iti bhāvēna; sarvaṁ puruṣōttamaḥ iti bhāvēna. In the 7th chapter we said
vāsudēvaḥ sarvaṁ iti; here we should say puruṣōttamaḥ sarvaṁ iti bhāvēna;
sarvaṁ ātma iti bhāvēna; with that knowledge sarvaṁ vētti, he knows everything,
he experiences everything as puruṣōttamaḥ which puruṣōttamaḥ is ṁyself.
Īśvaraḥ sarvaṁ iti jānāti; ahaṁ ēva sarvaṁ iti jānāti; therefore, he becomes
sarvavit iti sarvajñah, the meaning of sarvavit; therefore he is called sarvajnah; we
have to supply the verb bhavati; he becomes omniscient.
Then the next sentence sarva-bhūtasthaṁ mām sarva-bhāvēna bhajati; he

worships me as I am present as the Ātma in everyone; he worships Me in the form
of Ātma in everyone; sarva bhūtastham ātmānam; sarva bhūtāni ca ātmani; yō
māṁ paśyati sarvatra, sarvaṁ ca mayi paśyati, (6th chapter of the Gīta) sarvaṁ
bhāvēna is in the mūlam is equal to sarvātma cittatayā; here cittaṁ means

thought; so he worships me by entertaining the thought that Bhagavān is in the

form of Ātma in everyone. He worships me by entertaining the thought, what
thought, that Bhagavān is in the form of Ātma everywhere. So that means what,
for a jñāni, the worship is not physical act of offering pūjā etc; but the
entertainment of this very thought is worship; and this worship alone is called
jñāna-yajñaḥ.
ज्ञानर्ज्ञेन चाप्र्न्र्े र्जन्तो मामुपासते ।

एकत्वेन पृिक्त्वेन बहुधा नवश्वतोमुखम् ॥ ९-१५॥
jñānayajñēna cāpyanyē yajantō māmupāsatē |

ēkatvēna pr̥thaktvēna bahudhā viśvatōmukham || 9-15||
Therefore, jñāni’s bhakti and jñāni’s worship is called jñāna-yajñaḥ and jñāna-
yajñā is purely intellectual-worship and that worship is not forgetting the fact that
Bhagavān is in the form of the Ātma, the truth, in everyone. This awareness is
called bhakti, advaita-bhakti. Bhagavān is advaitam; and it is in the form of Ātma
and this awareness is called advaita-bhakti. So when you say Bhagavān-is-
everywhere it is advaita-bhakti and when you say I-am-everywhere it is called
advaita-jñānam. Bhagavān-is-everywhere it is advaita-bhakti and I-am-everywhere is
called advaita-jñānam. I can say both because I have understood Bhagavān-and-I
are one and the same. Sarva bhāvēna sarvatma cittataya bhajati, he worships Me.
Now comes the conclusion.
The anvaya: Hey Bharata asaṁmūḍhō san yō mām puruṣōttamam ēvaṁ jānāti sā
sarvavid [bhavati]. Sah māṁ sarvabhāvēna bhajati.
अत्स्मन् अध्र्ार्े भगवित्त्वज्ञानं मोक्षफलम् उक्त्वा, अि इदानं तत् स्तौनत —
asmin adhyāyē bhagavattattvajñānaṁ mōkṣaphalam uktvā, atha idānīṁ tat stauti

—

In the previous ślōka, jñāna-phalaṁ was mentioned and in the concluding-ślōka or

the present-ślōka, the glory of jñānam is talked about. Asmin adhyāyē, in this 15 th
chapter bhagavat-tattvat-jñānaṁ uktvā, after talking about bhagavat-tattvat-
jñānaṁ; the knowledge of the truth of Bhagavān; the word tattvam is very
important; Bhagavān is saguṇam-Brahma-; bhagavat-tattvam is Nirguṇam-
Brahma; bhagavat-tattvat-jñānaṁ nirguṇa-tattva-jñānam; and what type of
nirguṇa-brahma-jñānaṁ; mōkṣa-phalaṁ; bahuvr̥ hi; mōkṣaḥ phalaṁ yasya whose
result is mōkṣa. Bhagavat jñānam cannot liberate; bhagavat-tattva-jñānam alone
will liberate; tattvam being Nirguṇam-Brahma. Mōkṣa-phalaṁ-uktvā, having talked
about that in the previous ślōka; thereafter, idānīṁ; idānīṁ means in the following
ślōka, tat stauti — tat means jñānam stauti; He glorifies that jñānam.
Verse 15.20
इनत गुह्यतमं िास्त्रचमदमुक्तं मर्ानघ ।

एतद्बुदध्् वा बुद्धिमान्स्र्ात्कृतकृत्र्श्च भारत ॥ गीता १५.२० ॥
iti guhyatamaṁ śāstramidamuktaṁ mayānagha |

ētadbuddhvā buddhimānsyātkr̥takr̥tyaśca bhārata || Gītā 15.20 ||
The glory of jñānam is said to be the greatest secret. guhyatamaṁ jñānam. Raja
vidyā raja guhyam; i.e., one glory; the second glory is only by gaining this
knowledge a person can claim himself to be a jñāni. So it makes a person jñāni;

and kṛtakṛtyaḥ; this knowledge alone makes a person fulfil; fulfilment is possible
only with this knowledge. This is the essence of the ślōka. We will enter the
bhāṣyaṁ.
इनत एतत् गुह्यतमं गोप्र्तमम्, अत्र्न्तरहस्र्ं इत्र्ेतत् । ककं तत्? िास्त्रम् । र्द्यनप गीता्र्ं समस्तम् ‘िास्त्रम्’ उचर्ते, तिानप
अर्मेव अध्र्ार्ः इह‘िास्त्रम्’ इनत उचर्ते स्तुत्र्िं प्रकरणात् । सवो नह गीतािास्त्राियः अत्स्मन् अध्र्ार्े समासेन उक्तः । न केव
लं गीतािास्त्रािय एव, नकन्तु सवयश्च वेदाियःइह पररसमाप्तः । ‘र्स्तं वेद स वेदनवत्’ (भ. गी. १५ । १) ‘वेदैश्च सवैरहमेव वेद्यः’
(भ. गी. १५ । १५) इनत च उक्तम् ।

iti ētat guhyatamaṁ gōpyatamam, atyantarahasyaṁ ityētat | kiṁ tat? śāstram |

yadyapi gītākhyaṁ samastam ‘śāstram’ ucyatē, tathāpi ayamēva adhyāyaḥ iha
‘śāstram’ iti ucyatē stutyarthaṁ prakaraṇāt | sarvō hi gītāśāstrārthaḥ asmin adhyā
yē samāsēna uktaḥ | na kēvalaṁ gītāśāstrārtha ēva, kintu sarvaśca vēdārthaḥiha pa
risamāptaḥ | vēda sa vēdavit’ (bha. gī. 15 | 1) sarvairahamēva vēdyaḥ’ (bha. gī. 15 |
15) iti ca uktam |
Iti ētat, in this manner; ētat means this 15th chapter of Gīta is guhyatamaṁ is in
the mūlam is equal to gōpyatamam is equal to atyanta-rahasyaṁ is the greatest
secret; ityētat that is the meaning; kiṁ tat? what is the greatest secret; kiṁ tat; he
himself asks the question; what is the greatest secret. Śāstram, And then
Śaṅkarācārya raises another question; when you say śāstram, do you mean the
entire Gīta as the śāstram or do you means 15th chapter as the śāstram; and
Śaṅkarācārya answers: really speaking entire-Gīta is the śāstram; instead of
naming the entire Gīta, Lord Kr̥ ṣṇa says, 15th chapter itself is the śāstram because
15th chapter contains the essence of the entire-Gīta. Therefore, he says yadyapi
samastam gītākhyaṁ ‘śāstram’ ucyatē, even though really speaking all the
eighteen chapters put together is the śāstram normally; tathāpi still in this context,
ayamēva adhyāyaḥ, this 15th chapter consisting of only twenty verses . iha
‘śāstram’ iti ucyatē ; Lord Kr̥ ṣṇa names this as śāstram; and why does He do that;
not that other chapters are not important. Other chapters are also Gīta only; but
this chapter is called the entire-Gīta, stutyarthaṁ, for the sake of glorification; it is
not for downgrading the other chapters but for upgrading this chapter; nahi ninda
nyāyam; na nindārtham; śāstram iti ucyatē, stutyarthaṁ for glorification. Why 15th
chapter has to be glorified; because that is what we have studied; therefore
prakaraṇāt; that being our subject-matter. And Śaṅkarācārya justifies that by
saying sarvō hi gītāśāstrārthaḥ asmin adhyāyē samāsēna uktaḥ; the entire
vēdārthaḥ and Gītārthaḥ; sarvōḥi Gīta śāstrārthaḥ; the contents of all the eighteen
chapters, asmin adhyāyē samāsēna uktah has been talked about in this chapter.
Samāsēna, briefly na kēvalaṁ, not only that sarvaḥ ca vēdarthaḥ iha uktaḥ; not
only gitārthaḥ, paranthu vēdarthaḥ api uktaḥ; by saying in the first ślōka; ‘yastaṁ
vēda sā vēdavit’ (bha. gī. 15 | 1). So na kēvalam gītā-śāstrārthaḥ paranthu sarvaḥ

ca vēdārthaḥ, basic teaching; iha parisamāptaḥ; samāptaḥ means they have been
included in that; and how do you know, because yastaṁ vēda sā vēdavit . Lord
Kr̥ ṣṇa himself says that the one who knows the aśvatta-vṛkṣa along-with the root is
the knower of the vēda . And not only that in another verse Lord Kr̥ ṣṇa says
‘vēdaiśca sarvairahamēva vēdyaḥ’ (bha. gī. 15 | 15) iti ca uktaṁ. Thus this chapter
contains Gītārthaḥ and vēdārthaḥ. Therefore, this chapter is glorious.
इदम् उक्तं कशितं मर्ा हेअनघ अपाप । एतत् िास्त्रं र्िादर्िंतािं बुदध्् वा बुद्धिमान् स्र्ात् भवेत् न अन्र्िा कृतकृत्र्श्च भार
त
idaṁ uktaṁ kathitaṁ mayā hē anagha apāpa | ētat śāstraṁ yathādarśitārthaṁ

buddhvā buddhimān syāt bhavēt na anyathā kr̥takr̥tyaśca Bhārata.
Idaṁ uktaṁ kathitaṁ mayā; idaṁ means what; this śāstram called Gīta-śāstram,
kathitaṁ mayā, has been taught by Me to you; hē Arjuna; Arjuna is given the title
anagha; agham means pāpam; anagha apāpaḥ; apāpaḥ means sinless or pure-
minded; since you are pure, pure here means you are one with śraddhā and
bhakti; aśraddhā is impurity and abhakti is impurity; you have got both śraddhā
and bhakti; therefore you are pure, hē Arjuna.
Now comes the next glory of the śāstram; ētat śāstraṁ yathā-darśitārthaṁ-
buddhvā ētaṭ is in the mūlam, second line; is equal to yathā darśitārthaṁ śāstram;
ētaṭ here means the śāstram means what; 15th chapter yathā darśita-arthaṁ with
the above subject-matter; arthaḥ means subject-matter; with the above subject-
matter as revealed in this chapter; and what is the subject matter; puruṣōttamaḥ
Nirguṇam-Brahma; remember subject-matter of the 15th chapter is Nirguṇam-
Brahma; the turiyam; yathā-darśitārthaṁ śāstram; buddhvā means having known
this 15th chapter, buddhimān syāt, then alone a person is endowed with intellect;
and also endowed with knowledge; buddhiḥ here means intellect; buddhiḥ means
jñānam also; then alone he is a jñāni; buddhimān syāt. Śaṅkarācārya gives the
meaning of word syāt which means bhavēt; then na anyathā. Full stop. Only after
this knowledge a person is buddhimān; if one does not get this knowledge he is no

more buddhimān and he is buddhumān [buddhu is hindi word for stupid-person,

no sanskrit word]. That is why they say he alone is a seer; other people even
though they have the eyes, they are not the seer; paśyannapi cana paśyati
mūḍhaḥ,so he alone is a jñāni. This is another glory.
Then the next glory is kr̥ takr̥ tya ḥ ca Bhārata; only after this knowledge a person
will feel that the life’s mission is accomplished. He can really show the thumb up or
he can show the victory sign; not duality sign . This is not the sign of duality; this
is the sign of victory. Until then, life is with shortcoming. After this I can say my life
has been made. That is called kr̥ takr̥ tyaḥ; in the 4th chapter he said kr̥ takr̥ tya ḥ; the
same word he is repeating here.
कृतं कृत्र्ं कतयव्यं र्ेन सः कृतकृत्र्ः;नवशिष्टजन्मप्रसूतेन ब्राह्मणेन र्त् कतयव्यं तत् सवं भगवित्त्वे नवददते कृतं भवेत् इत्र्िय;
न च अन्र्िा कतयव्यं पररसमाप्र्ते कस्र्चचत् इत्र्भभप्रार्ः ।
kr̥taṁ kr̥tyaṁ kartavyaṁ yēna saḥ kr̥takr̥tyaḥ; viśiṣṭajanmaprasūtēna brāhmaṇēna

yat kartavyaṁ tat sarvaṁ bhagavattattvē viditē kr̥ta ṁ bhavēt ityarthaḥ; na ca
anyathā kartavyaṁ parisamāpyatē kasyacit ityabhiprāyaḥ |
Kr̥ taṁ kr̥ tyaṁ means the duty, kṛtam means has been completed; kṛtyaḥ, means
the one who has completed the primary-duty of human-life; the one who has
discharged the primary-duty of human-life. The primary-duty of human-life is self-
knowledge alone; the jīvaḥ is struggling through several janmas; and one has to
somehow get out of this janma-maraṇa-cycle; this struggle should be ended; that
is the primary duty; one may discharge all other duties; I have got all my children
married; I have given one-one house for each child; I have given one-one car for
each child; I have given diamond-necklace for each grandchild; that is not
sufficient. Fulfilment of all other duties cannot give pūrṇatvam; this alone is the
primary duty; kr̥ taṁ kr̥ tyaṁ is equal to kartavyaṁ yēna saḥ, the one who has done
that is called kr̥ takr̥ tya ḥ. Not only this is the duty of every human-being, especially
the duty of the person who is born in a vaidika-family; brāhmaṇēna, here the word
brāhamēna means whoever is born in the vēdic family; Brahma means vēda.

Brāhmaṇaḥ means the learner and follower of vēda; and viśiṣṭa-janma-prasūtēna

who is born in a viśiṣṭa kulam; here janma means kulam; born in a great vēdic-
family; who is the follower of vēdic-sampradhāya, vēda-paraṁpara; vaidika
kutumbaḥ. This is the duty; yat kartavyaṁ tat sarvaṁ; all those duties that primary
duty, bhagavat-tattvē viditē kr̥ ta ṁ bhavēt; that will be completed only when
bhagavat-tattvam is known. By merely doing sandhyāvandanam I cannot claim I
am a vaidika; by doing agni-hōtra I cannot claim I am vaidika; by doing pañca-
mahā yajñā, I cannot claim to be a vaidika; that claim to be a vaidika will be
completed only when all these karmās are completed; sarvaṁ karmākhilam
pārtha, jñāne parisamāpyatē; karma becomes waste if it does not culminate in
jñānam. Therefore, bhagavat tattve viditē sathi; only when bhagavat-tattvam is
known; kṛtaṁ bhavēt; all the duties has been discharged; ityarthaḥ; na ca anyathā;
anyathā means without this bhagavat-tattva-jñānam; kartavyaṁ na
parisamāpyatē; the duty never ends, because without the jñānam duty will
continue in the next janma. You can say I have discharged all the family-duties and
died; but again next janma will come and go with a fresh set of duties are going to
come; therefore, without that you can only talk about completion of the current
duties; future duties are bound to come. Therefore, anyathā, with that kartavyam
never ends; kasyacit puruṣasya for any person, ityabhiprāyaḥ; this is the message
conveyed here.
‘सवं कमायन्खलं पािय ज्ञाने पररसमाप्र्ते’ (भ. गी. ४ । ३३) इनत च उक्तम् । ‘एतद्धि जन्मसामग्र्र्ं ब्राह्मणस्र् नविेितः ।
प्राप्र्ैतत्कृतकृत्र्ो नह नद्वजोभवनत नान्र्िा’ (मनु. १२ । ९३) इनत च मानवं वचनम् । र्तः एतत् परमाियतत्त्वं मिः श्रुतवान्
अशस, अतः कृताियः त्वं भारत इनत ॥ २० ॥
‘sarvaṁ karmākhilaṁ pārtha jñānē parisamāpyatē’ (bha. gī. 4 | 33) iti ca uktam |
‘ētaddhi janmasāmagryaṁ brāhmaṇasya viśēṣataḥ | prāpyaitatkr̥takr̥tyō hi dvijō
bhavati nānyathā’ (manu. 12 | 93) iti ca mānavaṁ vacanam | yataḥ ētat
paramārthatattvaṁ mattaḥ śrutavān asi, ataḥ kr̥tārthaḥ tvaṁ bhārata iti || 20 ||
Self knowledge alone can give fulfilment is the message here and in support of this
message, Lord Kr̥ṣṇa gives two vākyams; two smr̥ tiḥ-vākyams; one is Gīta-smr̥ tiḥ

itself: ‘sarvaṁ karmākhilaṁ pārtha jñānē parisamāpyatē’ (bha. gī. 4 | 33) iti ca
uktaṁ; (you need not search now and miss the class); the slōka begins with
śreyāndravyamayādyajñājjñānayajñaḥ parantapa | sarvaṃ karmākhilaṃ pārtha
jñāne parisamāpyate || 4-33||
Jñāna-yajñā alone makes the life complete. Iti ca uktaṁ. Another is from
Manusmṛti vākyam; it says ‘ētaddhi-janma-sāmagryaṁ brāhmaṇasya-viśēṣataḥ for
every vaidika; the following is the completion of the success of human-janma; the
successful completion of the human-janma; sāmagryaṁ means successful
completion; samagrasya bhāvaḥ sāmagryaṁ; also called as pūrṇatvam; so
pūrṇatvam for every Hindu or vaidika and viśēṣataḥ brahmaṇasya; especially for a
brāhmaṇaḥ; he is supposed to study and propagate the vēdas; for him life
becomes successful when only with this knowledge. The word ētad refers to the
knowledge given in the previous ślōka; and what is the previous ślōka; in the
Manusmṛti; it is not given here; it is there in Manusmṛti it says
र्िोक्तान्र्नप कमायभण पररहार् नद्वजोिमः ।

आत्मज्ञाने िमे च स्र्ाद्वे दाभ्र्ासे च र्त्नवान् ॥ १२.९२॥
yathōktānyapi karmāṇi parihāya dvijōttamaḥ |

ātmajñānē śamē ca syādvēdābhyāsē ca yatnavān || 12.92||
12th chapter is the last chapter of Manusmṛti. After talking about so many rituals,
karmas and pujas, Manusmṛti itself says yathōktānyapi karmāṇi parihāya; finally
may you renounce all the karmās; sanyāsa āśramam svikṛtya; parihāya means
karma-parityāgaḥ; commentators say karma-parityāgaḥ means sanyāsa only
because in gṛhasthasrama karma cannot be renounced. And if a person renounces
karma in gṛhasthasrama; there will be pratyavāya pāpam; karma-renunciation
means sanyāsa. Thus Manusmṛti itself talks about sanyāsa aśrama and gaining
this knowledge; Ātma-jñānē yatnavān syāt. And that Ātma-jñānam in the verse
number 92 is referred to in verse No.93 as ētat; pūrva-slōkōkta Ātma-jñānam alone
will give pūrṇatvam and prāpya ētat ; having gained this knowledge ; kr̥ takr̥ taḥ

bhavati; Śaṅkarācārya quotes this slōka because in this slōka the word kṛtakṛtyaḥ
comes. I am trying to see this fact in the 15th chapter 20th slōka, the word
kṛtakṛtyaḥ comes; in the 12th chapter of the Manusmṛti, verse No.93 of the word
kṛtakṛtyaḥ comes; and Śaṅkarācārya picks up appropriate ślōka from Manusmṛti;
without computer; that means how his brain must connect these two words
kṛtakṛtyaḥ coming in Gīta and in Manusmṛti, without physical library; because he is
parama hamsa parivrājakācārya and this is the greatness; to keep everything for
them Google was their own brain.
kṛtakṛtyaḥ syāt dvijaḥ; dvijaḥ means the twice-born; here it refers to vaidikaḥ; na
anyathā; not without Ātma-jñānam; iti ca mānavaṁ vacanam; manavam vacanam
means Manusmṛti. And then Śaṅkarācārya adds a note; because Lord Kr̥ ṣṇa says
whoever gains this knowledge will be fulfilled in life; now the question is where
does Arjuna stand; there is no specific reference to Arjuna. Therefore,
Śaṅkarācārya adds the idea is Hē Arjuna you have gained this knowledge; because
you are My disciple; sākṣāt Kr̥ ṣṇa’s disciple and you have heard this teaching and
therefore, you are buddhimān krtakṛtyaḥ. Therefore, he adds yat ētat paramārtha-
tattvaṁ; this paramarta tattvam mattaḥ śrutavān asi, you have listened to from Me
Hē Arjuna; this is Śaṅkarācārya’s addition; as the intention of Lord Kr̥ ṣṇa; śrutavān
asi tatah ; because kr̥ tārtha ḥ tvaṁ; so hē Arjuna, you are also kṛtārthaḥ; that
means what; I can also add this to everyone of you; you have listened to this 15th
Chapter; therefore you have also fulfilled the mission of life; whether you accept it
or not; I am going to tell that. So tataḥ, tvaṁ kr̥ tārthaḥ bhārata; in the case of
Arjuna, Bhārata means what: Bhārata vamśa udbhava; and in our case, attained
every Indian is a Bhārata. Therefore, Hē Bhārata you have fulfilled your life. With
this I complete the commentary of the 15th chapter of Bhagavad Gīta
Śaṅkarācārya bhāṣyaṁ.
The anvaya: Hey Anaha! iti imam guhyatamaṁ śāstram mayā uktaṁ Hey Bharata,
ētadbuddhvā buddhimān kr̥ takr̥ tyaśca ca syād.


पचचदिोऽध्र्ार्ः ॥

śrīmacchaṅkarabhagavataḥ kr̥tau śrīmadbhagavadgītābhāṣyē pañcadaśō:'dhyāyaḥ
||


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ஸ்ர பகவத கீதா ஶம்கர பாஷ்-5

|| �ी मद्भगवद्ग�ता शंकर भाष– ५ ||

Transcribed by SwayamJyothi and Sri Vancheeswaran and Chennai and

Sri P.S. Ramachandran, Nana Nani Homes, Coimbatore

Arsha Avinash Foundation

His Holiness Swami Paramarthananda, disciple of His Holiness Dayananda Saraswati

This is the transcription of the Bhagavad-Gita Sankara Bashyam lectures delivered at

Index of 5th volume

Chapter 13 .................................................................................................................... 4211

Index www.arshaavinash.in Page xlvii

Verse 13.02 Bhāṣyaṁ (cont’d) ................................................................................. 4321

Index www.arshaavinash.in Page xlviii

Verse 13.02 Bhāṣyam summary ............................................................................. 4488

Index www.arshaavinash.in Page xlix

Verse 13.09 ................................................................................................................ 4592

Index www.arshaavinash.in Page l

408 Verse 13.14 ............................................................................................................ 4724

Index www.arshaavinash.in Page li

416 Verse 13.20 ............................................................................................................ 4824

Verse 13.22 bhāṣyam continued. ............................................................................. 4891

Index www.arshaavinash.in Page lii

426 Verse 13.24 ............................................................................................................ 4957

Index www.arshaavinash.in Page liii

Verse 13.29 ................................................................................................................ 5067

Index www.arshaavinash.in Page liv

Verse 14.02 ................................................................................................................ 5146

Index www.arshaavinash.in Page lv

Verse 14.12 Introduction ......................................................................................... 5224

Index www.arshaavinash.in Page lvi

450 Verses 14.22 and 14.23 ......................................................................................... 5285

Index www.arshaavinash.in Page lvii

457 Verses 15.02 and 15.03 ......................................................................................... 5378

Index www.arshaavinash.in Page lviii

Introduction to the Verse 15.10 .............................................................................. 5462

Index www.arshaavinash.in Page lix

Verse 15.19 Introduction ......................................................................................... 5536

Index www.arshaavinash.in Page lx

Index www.arshaavinash.in Page lxi

Kṣētrakṣētrajña yōgaḥ - the known and the knower

Starts at 12.45 (before that pertaining to 12th chapter).

Introduction to the Chapter

13th Chapter www.arshaavinash.in Page 4211

ध्र्ानाभ्र्ासविीकृतेन मनसा तन्न्नगुयणं ननन्रिर्ं

dhyānābhyāsavaśīkr̥tēna manasā tannirguṇaṁ niṣkriyaṁ

वंिी नवभूनित करा नवनीरदाभात्, पीताम्बरादरुण कबंब फलाधरोष्ठात् ।

13th Chapter www.arshaavinash.in Page 4212

Thus Madhusūdana Sarasvatī is a peculiar combination of profound advaita-

Dvaitam … Saṁsāra; before advaita-jñānam. After understanding advaitam is

Now we will enter the 13th chapter Introduction, page 298.

13th Chapter www.arshaavinash.in Page 4213

Introduction to 13th chapter:

saptamē adhyāyē sūcitē dvē prakr̥tī īśvarasya — triguṇātmikā aṣṭadhā bhinnā

13th Chapter www.arshaavinash.in Page 4214

the Consciousness enclosed within the micro-idaṁ śarīraṁ. The enclosure is

divided into eight-parts in the intermediary-stage of the creation; before creation it