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With Slokas in Devanagari (Unicode) and Roman Lipi with diacritic marks
and Swamiji’s Commentary in English
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SWAMI PARAMARTHANANDA
Verbatim Transcription of Swamiji’s Classes conducted in Chennai
Note: Swami Paramarthananda has not verified the transcription of talks. The transcriptions
have been done with Swamiji’s blessings by his disciples.
Published by:
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
Contents
Chapter 13
370 Introduction
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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
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:
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
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.
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.
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.
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 ।
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
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
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.
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
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.
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.
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.
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 ।
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
‘anikētaḥ’ that clue is enough for Śaṅkarācārya to bring sanyāsī into the picture,
saṁnyāsināṁ.
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.
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
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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
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
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.
Chatper 13 Introduction
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.
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
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.
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 ।
śrībhagavānuvāca |
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-
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;
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.
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 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 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.
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
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
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
इनतिब्दः एवंिब्दपदाियकः एव पूवयवत् क्षेत्रज्ञः इत्र्ेवम् आहुः । के? तनद्वदः तौ क्षेत्रक्षेत्रज्ञौ र्े नवदन्न्त ते तनद्वदः॥ १ ॥
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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.
The anvaya is; hey kauntēya, idaṁ śarīraṁ; kṣētraṁ ityabhidhīyatē; ya ētad vētti
taṁ kṣētrajñaḥ iti tadvidaḥ prāhuḥ.
एवं क्षेत्रक्षेत्रज्ञौ उक्तौ । नकम् एतावन्मात्रेण ज्ञानेन ज्ञातव्यौ इनत? न इनत उचर्ते —
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
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
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
Verse 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
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
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.
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.
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.
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॥
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,
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.
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 therefore, Śaṅkarācārya says, yēna vr̥ tti jñānēna kṣētra kṣētrajñau
viṣayīkriyētē kathaṁ; kṣētraṁ dr̥ śyam mithya iti; kṣētrajñaḥ dṛk sathyam iti;
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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॥
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.
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.
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.
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 |
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
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.
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?
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.
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.
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.
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.
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?
न; ज्ञानाज्ञानर्ोः अन्र्त्वेनोपपिेः
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
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.
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,
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
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.
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
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
374 Verse-13.02
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
प्रत्र्क्षेण तावत्सुखुःखतिे तुलक्षणः संसारः उपलभ्र्ते; जगद्वै चचत्र्र्ोपलब्धेश्च धमायधमयननचमिः संसारः अनुमीर्ते । सवयमेतत्
अनुपपन्नमात्मेश्वरैकत्वे ॥ न; ज्ञानाज्ञानर्ोः अन्र्त्वेनोपपिेः
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.
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.
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
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.
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.
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.
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 ।
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.
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.
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
kāmas in general.
तिा च व्यासः — ‘द्वाविमािथ पन्थानौ’ (मो. ध. २४१ । ६) इत्र्ादद, ‘इमौ द्वावेव पन्िानौ’ इत्र्ादद च । इह च द्वे ननष्ठे
उक्ते ।
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
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 ।
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
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
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.
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||
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.
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
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]
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
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.
न्र्ार्तश्च — ‘सपातन्कुशाग्रास्ि तथोदपानं ज्ञात्िा मनुष्याः पररिजतयस्न्त । अज्ञानतततत्र पतस्न्त केतचज्ज्ज्ञाने फलं
पश्ययथावितशिम ्’ (मो. ध. २०१ । १७) ।
emphasised.
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
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.
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 ।
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.
Prayuktāḥ means ‘pushed’. Raga-dvēṣa will not allow him to remain quiet; it will
कृनतमहोदधौ पतनकारणम् ।
फलमिाश्वतं गनतननरोधकम् ।। Upadesa sar am२ ।।
kr̥timahōdadhau patanakāraṇam |
phalamaśāśvataṁ gatinirōdhakam || Upadesa saram 2 ||
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
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.
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.
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.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
तिा च दे हाददिु आत्मबुद्धिः अनवद्वान् रागद्वे िाददप्रर्ुक्तः धमायधमायनुष्ठानकृत् जार्ते चिर्ते च इनतअवगम्र्ते;
दे हाददव्यनतररक्तात्मदर्िंनः रागद्वे िाददप्रहाणापेक्षधमायधमयप्रवृत्त्र्ुपिमात् मुचर्न्ते इनत न केनचचत् प्रत्र्ा्र्ातुं िक्र्ं न्र्ार्तः ।
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.
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.
तत्र एवंसनत, क्षेत्रज्ञस्र् ईश्वरस्र्ैव सतः अनवद्याकृतोपाचधभेदतः संसाररत्वचमव भवनत, र्िा दे हाद्यात्मत्वमात्मनः । सवयजन्तूनां नह
प्रशसिः दे हाददिुअनात्मसु आत्मभावः ननभश्चतः अनवद्याकृतः
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-
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.
also mithya; and that is the enclosure for one and the same Consciousness.
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.
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.
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.
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.
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
र्िा स्िाणौ पुरुिननश्चर्ः; न च एतावता पुरुिधमयः स्िाणोः भवनत, स्िाणुधमो वा पुरुिस्र्, तिा नचैतन्र्धमो दे हस्र्, दे हधमो
वा चेतनस्र्
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
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.
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.
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.
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.
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.
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
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
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,
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 ।
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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 ।
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 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
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
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;
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
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
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 ।
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.
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;
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 ॥
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?
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;
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;
एवं च सनत, सवयक्षेत्रेरवनप सतः भगवतः क्षेत्रज्ञस्र् ईश्वरस्र् संसाररत्वगन्धमात्रमनप नािङ् क्र्म् । न नह क्वचचदनप लोके
अनवद्याध्र्स्तेन धमेणकस्र्चचत् उपकारः अपकारो वा दृष्टः ॥
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
एवं च सनत, सवयक्षेत्रेरवनप सतः भगवतः क्षेत्रज्ञस्र् ईश्वरस्र् संसाररत्वगन्धमात्रमनप नािङ् क्र्म् । न नह क्वचचदनप लोके
अनवद्याध्र्स्तेन धमेणकस्र्चचत् उपकारः अपकारो वा दृष्टः ॥
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.
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 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
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?
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 ॥
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
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
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.
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 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’.
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.
tāmasik thoughts alone; avidyā is called avidyā because it obstructs vidyā. Vidyā-
virōdhitvāt; āvaraṇātmakatvāt, because it conceals and obstructs the rise of
knowledge.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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 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
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
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
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
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.
चक्षुिः संस्कारेण नतचमरे अपनीते ग्रहीतुः अदियनात् न ग्रहीतुधयमयः र्िा; तिा सवयत्रैव अग्रहणनवपरीतसंिर्प्रत्र्र्ास्तन्न्नचमिाः
करणस्र्ैव कस्र्चचत् भनवतुमहयन्न्त, न ज्ञातुः क्षेत्रज्ञस्र् ।
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
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
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-
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;
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.
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.
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.
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.
‘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 ।
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
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
ननु एवं सनत संसारसंसाररत्वाभावे िास्त्रानियक्र्ादददोिः स्र्ाददनत चेत्, न; सवैरभ्र्ुपगतत्वात् । सवैः आत्मवाददभभः अभ्र्ुपगतः
दोिः न एकेन पररहतयव्यः भवनत ।
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-
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
अनाददत्वान्न्नगुयणत्वात्परमात्मार्मव्यर्ः ।
िरीरस्िोऽनप कौन्तेर् न करोनत न शलप्र्ते ॥ १३-३२॥
anāditvānnirguṇatvātparamātmāyamavyayaḥ |
śarīrasthō:'pi kauntēya na karōti na lipyatē || 13-32||
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;
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.
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 ।
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.
तिा नः क्षेत्रज्ञानाम् ईश्वरैकत्वे सनत, िास्त्रानियक्र्ं भवतु; अनवद्यानविर्े च अियवत्त्वम् — र्िा द्वै नतनां सवेिां बन्धावस्िार्ामेव
िास्त्राद्यियवत्त्वम्, न मुक्तावस्िार्ाम्, एवम् ॥
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
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,
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.
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
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 ।
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?
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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 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.
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.
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.
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 ।
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];
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?
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.
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.
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 ॥
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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
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-
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.
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
yāvaddhētuphalāvēśaḥ saṁsārastāvadāyataḥ |
kṣīṇē hētuphalāvēśē saṁsāraṁ na prapadyatē || 56||
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.
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
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 ॥
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
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.
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.
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
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.
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
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
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.
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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.
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.
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
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.
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.
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.
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.
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 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.
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,
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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.
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.
nivr̥ tty-upapattēḥ; karma-kānḍa will become relevant for that intermediary group.
Now the question is what that intermediary group is. That he explains.
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.
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.
slowly coming up; still population-wise nāstikas are rare; brahmātma-vada is also
rare.
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?
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.
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,
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?
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 ॥
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
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.
Svabhāvastu pravartatē here svabhāvaḥ means guṇa and rāga-dvēṣa which whip a
person into karma-kānḍa activity.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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.
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.
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.
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 ॥
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.
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.
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.
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.
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.
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
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.
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; 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;
and Br̥ hadāraṇyakōpaniṣat says ēṣa nityō mahimā brāhmaṇasya; this is the glory
of brāhmaṇaḥ.
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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 ||
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.
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.
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 |
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.
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.
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
आत्महा स्वर्ं मूढः अन्र्ांश्च व्यामोहर्नत िास्त्राियसम्प्रदार्रनहतत्वात्, श्रुतहाननम् अश्रुतकपपनां च कुवयन् । तस्मात्
असम्प्रदार्नवत् सवयिास्त्रनवदनप मूखयवदे व उपेक्षणीर्ः ॥
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
आत्महा स्वर्ं मूढः अन्र्ांश्च व्यामोहर्नत िास्त्राियसम्प्रदार्रनहतत्वात्, श्रुतहाननम् अश्रुतकपपनां च कुवयन् । तस्मात्
असम्प्रदार्नवत् सवयिास्त्रनवदनप मूखयवदे व उपेक्षणीर्ः ॥
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 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.
र्िूक्तम् ‘ईश्वरस्र् क्षेत्रज्ञैकत्वे संसाररत्वं प्राप्नोनत, क्षेत्रज्ञानां च ईश्वरैकत्वे संसाररणः अभावात् संसाराभावप्रसङ् गः’ इनत, एतौ
दोिौ प्रत्र्ुक्तौ ‘नवद्यानवद्यर्ोः वैलक्षडर्ाभ्र्ुपगमात्’ इनत ।
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-
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.
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? 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
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
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
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.
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.
have quoted this several times; and I am going to deliberately repeat it and remind
you in this context.
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-
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
ननु अनवद्यावत्त्वमेव क्षेत्रज्ञस्र् संसाररत्वदोिः । तत्कृतं च सुन्खत्वुःन्खत्वादद प्रत्र्क्षम् उपलभ्र्ते इनत चेत्, न; ज्ञेर्स्र्
क्षेत्रधमयत्वात्, ज्ञातुःक्षेत्रज्ञस्र् तत्कृतदोिानुपपिेः ।
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
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 third and fourth which I have added newly; they are more to explain 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
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 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
Page 311
र्ावत् नकच्चचत् क्षेत्रज्ञस्र् दोिजातम् अनवद्यमानम् आसचजर्शस, तस्र् ज्ञेर्त्वोपपिेः क्षेत्रधमयत्वमेव, नक्षेत्रज्ञधमयत्वम् । न च
तेन क्षेत्रज्ञः ुरर्नत, ज्ञेर्ेन ज्ञातुः संसगायनुपपिेः ।
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.
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.
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,
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
Then what does the śāstram says; śāstra [Śvētāśvatarōpaniṣat six.11] clearly says
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 ॥
‘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.
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
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;
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?
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
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
दृश्र्ते चेत् अनवद्या, तद्वन्तमनप पश्र्शस । न च तद्वनत उपलभ्र्माने ‘सा कस्र्?’ इनत प्रश्नो र्ुक्तः । न नह गोमनत उपलभ्र्माने
‘गावः कस्र्?’ इनत प्रश्नः अियवान् भवनत ।
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.
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.
ननु नविमो दृष्टान्तः । गवां तद्वतश्च प्रत्र्क्षत्वात् तत्सम्बन्धोऽनप प्रत्र्क्ष इनत प्रश्नो ननरियकः । न तिा अनवद्या तद्वांश्चप्रत्र्क्षौ,
र्तः प्रश्नः ननरियकः स्र्ात् ।
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 ।
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.
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 ।
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.
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 ।
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
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.
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.
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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 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
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.
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,
ननु अर्मेव दोिः, र्त् दोिवत्क्षेत्रनवज्ञातृत्वम्; न च नवज्ञानस्वरूपस्र्ैव अनवनिर्स्र् नवज्ञातृत्वोपचारात्; र्िा उरणतामात्रेण
अग्ज्नेः तन्प्तनिर्ोपचारःतद्वत् ।
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.
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
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
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, 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.
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-
asaṅgaḥ also.
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
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.
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?
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
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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
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 ॥
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
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.
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?
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.
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 ।
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.
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
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
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.
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;
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.
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
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
सवयिास्त्रािोपसंहारप्रकरणे च ‘समासेनि
ै कौन्तेयतनष्ठा ज्ञानतय या परा’ (भ. गी. १८ । ५०) इत्र्त्र नविेितः दियनर्रर्ामः
। अलम् इह बहुप्रपचचनेन, इनत उपसंनिर्ते ॥ २ ॥
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
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.
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.
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.
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?
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
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
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
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 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
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.
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
सवयिास्त्रािोपसंहारप्रकरणे च ‘समासेनि
ै कौन्तेयतनष्ठा ज्ञानतय या परा’ (भ. गी. १८ । ५०) इत्र्त्र नविेितः दियनर्रर्ामः
। अलम् इह बहुप्रपचचनेन, इनत उपसंनिर्ते ॥ २ ॥
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.
‘इदं िरीरम्’ इत्र्ाददश्लोकोपददष्टस्र् क्षेत्राध्र्ार्ाियस्र् सङ् ग्रहश्लोकः अर्म् उपन्र्स्र्ते ‘तत्क्षेत्रं र्चच’ इत्र्ादद,
व्याचच्र्ाशसतस्र् नह अियस्र् सङ् ग्रहोपन्र्ासःन्र्ाय्र्ः इनत —
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;
अजुयन उवाच ।
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
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.
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
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 ॥
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.
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.
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.
Verse 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.
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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.
ऋनिभभः वशसष्ठाददभभः बहुधा बहुप्रकारं गीतं कशितम् । छन्दोभभः छन्दांशस ऋगादीनन तैः छन्दोभभः नवनवधैः नानाभावैः
नानाप्रकारैः पृिक् नववेकतःगीतम् ।
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
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 ॥
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
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.
why he said this is the secret essence of ignorance and never tell this outside; and
this is called avidyā-sūtram.
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}
Verse 13.05
mahābhūtānyahaṅkārō buddhiravyaktaṁēva ca |
indriyāṇi daśaikaṁ ca pañca cēndriyagōcarāḥ || Gītā 13.05 ||
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
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.
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.
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,
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
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
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-
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
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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.
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.
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
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 ॥
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.
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 –
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.
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.
Verse 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.
....
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
....
एवैतेभ्र्ो भूतेभ्र्ः समुत्िार् एतेभ्र्स्भूतेभ्र्स्समुत्िार्
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”.
.... 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.
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
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
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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
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।
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.
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.
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;
तिा सुखम् अनुकूलं प्रसन्नसत्त्वात्मकं ज्ञेर्त्वात् क्षेत्रमेव। ुःखं प्रनतकूलात्मकम् ज्ञेर्त्वात् तदनप क्षेत्रम्।
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.
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
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।
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
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].
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।
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
क्षेत्रज्ञः वक्ष्र्माणनविेिणः -- र्स्र् सप्रभावस्र् क्षेत्रज्ञस्र् पररज्ञानात् अमृतत्वं भवनत? तम् ज्ञेर्ं र्ित्प्रवक्ष्र्ाचम (गीता 13 । 12)
इत्र्ाददना सनविेिणं स्वर्मेव वक्ष्र्नत भगवान्।
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; 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
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.
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.
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
the hell and only medicine for anger is kṣāntiḥ; building up kṣama. Therefore,
kṣāntiḥ is a virtue.
must be there; that means, alertness must be there; all of them should be
followed. Ārjavam is equal to r̥ jubhāvaḥ is avakratvam.
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.
means worship or pūjā; pūjā can be of two types; one is the actual pūjā, like pāda-
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.
'Tat tvāṁ asi', meaning is clear, then what denies me or what stops me from
claiming I-am-muktaḥ here-and-now.
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
आत्मनवननग्रहः आत्मनः अपकारकस्र् आत्मिब्दवाचर्स्र् कार्यकरणसङ् घातस्र् नवननग्रहःस्वभावेन सवयतः प्रवृिस्र् सन्मागे
एव ननरोधः आत्मनवननग्रहः ॥ ७ ॥
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.
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;
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
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.
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 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.
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
इद्धन्िर्ािेिु िब्दाददिु दृष्टादृष्टेिु भोगेिु नवरागभावो वैराग्ज्र्म् अनहङ् कारः अहङ् काराभावः एव
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.
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;
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
जन्मनन गभयवासर्ोननद्वारननःसरणं दोिः, तस्र् अनुदियनमालोचनम् । तिा मृत्र्ौ दोिानुदियनम् । तिा जरार्ां
प्रज्ञािशक्ततेजोननरोधदोिानुदियनं पररभूतता चेनत । तिा व्याचधिु शिरोरोगाददिु दोिानुदियनम् । तिा ुःखेिु
अध्र्ात्माचधभूताचधदै वननचमिेिु ।
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
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;
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 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
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
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.
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.
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.
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.
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.
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;
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.
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 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.
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
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
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ. ॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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 ।
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
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 ।
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
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 ॥
In the second one-line Lord Kr̥ ṣṇa summarizes the entire 3rd chapter of karma-
yōga; as
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
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.
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;
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.
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.
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.
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, 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-
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.
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
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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 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.
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;
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
अरनतः अरमणं जनसंसदद, जनानां प्राकृतानां संस्कारिून्र्ानाम् अनवनीतानां संसत् समवार्ः जनसंसत्; न संस्कारवतां
नवनीतानां संसत्; तस्र्ाः ज्ञानोपकारकत्वात् । अतः प्राकृतजनसंसदद अरनतः ज्ञानाियत्वात् ज्ञानम् ॥ १० ॥
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
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
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
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.
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:
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.
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
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||
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;
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.
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-
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.
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
अमाननत्वादीनां ज्ञानसाधनानां भावनापररपाकननचमिं तत्त्वज्ञानम्, तस्र् अियः मोक्षः संसारोपरमः; तस्र् आलोचनं
तत्त्वज्ञानाियदियनम्; तत्त्वज्ञानफलालोचने नह तत्साधनानुष्ठाने प्रवृशिः स्र्ाददनत ।
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
॥
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.
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||
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 ।
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.
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.
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.
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
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
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.
Verse 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
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 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
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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
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?
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
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;
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
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
continue in what triangular-format. [unless I say that I will not get sleep]
na asat” ucyatē iti; by using this expression Lord Kr̥ ṣṇa negates all the attributes;
therefore, śakti, you cannot bring in pāramārthika-plane.
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 ॥
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 ||
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:
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;
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
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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.
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;
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.
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.
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||
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.
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, 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 ।
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.
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.
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.
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
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 ।
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
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
र्िु उक्तम् — नवरुिमुचर्ते, ‘ज्ञेर्ं तत्’ ‘न सिन्नासुचर्ते’ इनत — न नवरुिम्, ‘अन्र्दे व तनद्वददतादिो अनवददतादचध’ (के.
उ. १ । ४) इनत श्रुतेः ।
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.
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.
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 ।
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
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.
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 ।
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
उपपिेश्च सदसदाददिब्दै ः ब्रह्म नोचर्ते इनत । सवो नह िब्दः अियप्रकािनार् प्रर्ुक्तः, श्रूर्माणश्च श्रोतृभभः,
जानतनिर्ागुणसम्बन्धद्वारेण सङ् केतग्रहणसव्यपेक्षः अिं प्रत्र्ार्र्नत; न अन्र्िा, अदृष्टत्वात् ।
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
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-
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
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 ।
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
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 ॥
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;
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.
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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
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-
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?
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
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
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
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.
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
।
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
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
mamakāra comes; ahaṁ-mama comes only when the kṣētra-dharmas are thrown
upon me, the-kṣētrajñaḥ. Therefore, tad apanayānēna, by negating that [Sānskrīt
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
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
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;
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 ।
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;
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
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
सवयत्र सवयदेहावर्वत्वेन गम्र्मानाः पाभणपादादर्ःज्ञेर्िशक्तसद्भावननचमिस्वकार्ायः इनत ज्ञेर्सद्भावे शलङ् गानन ‘ज्ञेर्स्र्’ इनत उप
चारतः उचर्न्ते । तिा व्या्र्ेर्म् अन्र्त् ।
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
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
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,
kṣētrajñaḥ Brahman has got hands and legs everywhere. They are called avayavam
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.
...को ह्येवान्र्ात्कः प्राडर्ात् । र्दे ि आकाि आनन्दो न स्र्ात् ।... ब्रह्मानन्दवपली, सप्तमोऽनुवाकः ।।
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 ॥
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;
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]
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.
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.
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
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 the last class I mentioned a ślōka from the well known book; Dr̥ k-Dr̥ śya-vivēka.
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.
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
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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 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.
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
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;
adhyārōpa and three pairs of apavādha in one slōka; very very rare Gīta ślōka.
Sarvēndriya guṇābhāsaṁ after that we have to put a dash; Śaṅkarācārya gives the
vigraha vākyam; sarvāṇi ca tāni indriyāṇi; [karma-dāraya-samasaḥ] and indriyāṇi
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
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.
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.
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 ।
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.
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 ।
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); —
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
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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 ।
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
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?
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
र्द्यनप एवम्, तिानप सवयभृचच एव । सदास्पदं नह सवं सवयत्र सद्बुद्ध्यनुगमात् । न नह मृगतृच्रणकादर्ोऽनप ननरास्पदाः भवन्न्त ।
अतः सवयभृत् सवं नबभर्तं इनत ।
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. 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
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 ॥
touched by any guṇa is apavādhaḥ. The following description is also will be given;
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
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
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;
The anvaya is: [Tad jñēyaṁ] ~ jñēyaṁ referring to Brahma ~ the very slōka is in
anvaya only; sarvēndriya guṇābhāsaṁ, sarvēndriya vivarjitaṁ; asaktaṁ, sarvabhr̥ t,
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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.
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
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
‘बनहरन्तश्च’ इत्र्ुक्ते मध्र्े अभावे प्राप्ते, इदमुचर्ते अचरं चरमेव च, र्त्चराचरं दे हाभासमनप तदे व ज्ञेर्ं र्िा रज्जुसपायभासः ।
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.
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 ।
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
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,
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 ॥
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 |
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.
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.
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:
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ. ॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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
अनवभक्तं च प्रनतदे हं व्योमवत् तदे कम् । भूतेिु सवयप्राभणिु नवभक्तचमव च च्स्ितं दे हेरवेव नवभाव्यमानत्वात् ।
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;
भूतभतृय च भूतानन नबभतीनत तत् ज्ञेर्ं भूतभतृय च च्स्िनतकाले । प्रलर्काले गृशसरणु ग्रसनिीलम् । उत्पशिकाले प्रभनवरणु च
प्रभवनिीलं र्िा रज्ज्वाददः सपायदेः चमथ्र्ाकच्पपतस्र् ॥ १६ ॥
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.
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.
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-
नकचच, सवयत्र नवद्यमानमनप सत् न उपलभ्र्ते चेत्, ज्ञेर्ं तमः तर्हं? न । ककं तर्हं? —
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
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
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
Jyōtiṣām jyōtiḥ is explained through na tatra sūryō bhāti. Jyōtiṣām jyōtiḥ finally
means what: caitanya-svarūpam.
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 ः ।
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;
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 ॥
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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 ।
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
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
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.
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
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
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,
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 is in the mūlam; is equal to ēvaṁ; in this manner; kṣētraṁ; kṣētraṁ has been
talked about before; from mahābhūtādi dhr̥tyantaṁ; so
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
[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
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
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
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.
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.
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 ॥
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]
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
The anvaya is; iti kṣētraṁ tathā jٌānaṁ jٌēyaṁ ca samāsataḥ uktam. Etad vijñāya
madbhakta madbhāvā upapadyatē.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
स एतत् र्िोक्तं सम्र्ग्ज्दियनं नवज्ञार्, मद्भावार् मम भावः मद्भावः परमात्मभावः तस्मै मद्भावार् उपपद्यते मोक्षं गचछनत ॥ १८ ॥
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 —
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;
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;
Verse 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;
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.
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
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
ननत्र्ेश्वरत्वात् ईश्वरस्र् तत्प्रकृत्र्ोरनप र्ुक्तं ननत्र्त्वेन भनवतुम् । प्रकृनतद्वर्वत्त्वमेव नह ईश्वरस्र् ईश्वरत्वम् । र्ाभ्र्ां प्रकृनतभ्र्ाम्
ईश्वरः जगुत्पशिच्स्िनतप्रलर्हेतुः, ते द्वे अनादी सत्र्ौ संसारस्र् कारणम् ॥
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
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
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.;
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.
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
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?
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
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?
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
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.
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.
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.
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
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
संसारस्र् ननर्नंचमित्वे अननमोक्षप्रसङ् गात् िास्त्रानियक्र्प्रसङ् गात् बन्धमोक्षाभावप्रसङ् गाचच । ननत्र्त्वे पुनः ईश्वरस्र् प्रकृत्र्ोः
सवयमेतत् उपपन्नं भवेत् । किम्?
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
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.
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
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 ॥
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.
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
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.
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.
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
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.
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;
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?
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
दे हस्र्ारम्भकाभण भूतानन पचच नविर्ाश्च प्रकृनतसम्भवाः नवकाराः पूवोक्ताः इहकार्यग्रहणेन गृह्यन्ते । गुणाश्च प्रकृनतसम्भवाः
सुखुःखमोहात्मकाः करणाश्रर्त्वात् करणग्रहणेन गृह्यन्ते ।
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.
तेिां कार्यकरणानां कतृयत्वम् उत्पादकत्वंर्त् तत् कार्यकरणकतृयत्वं तत्स्मन् कार्यकरणकतृयत्वे हेतुः कारणम् आरम्भकत्वेन प्र
कृनतः उचर्ते । एवं कार्यकरणकतृयत्वेन संसारस्र् कारणं प्रकृनतः ।
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 ।
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.
अिवा, िोिि नवकाराः कार्ं सप्त प्रकृनतनवकृतर्ः कारणम् तान्र्ेव कार्यकारणान्र्ुचर्न्ते तेिां कतृयत्वे हेतुः प्रकृनतः उचर्ते,
आरम्भकत्वेनैव ।
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
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.
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
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
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.
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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.
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
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
......
छार्ातपौ ब्रह्मनवदो वदन्न्त
पचचाग्ज्नर्ो र्े च नत्रणाचचकेताः ॥ किोः I . I I I . १॥
......
chāyātapau brahmavidō vadanti
pañcāgnayō yē ca triṇācikētāḥ || kathōḥ I. III. 1||
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
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.
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, 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.
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;
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.
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
The anvaya is: prakṛtiḥ sādhya kāraṇa kartṛtvē hētuḥ ucyatē;. Purusa sukha
र्त् पुरुिस्र् सुखुःखानां भोक्तृत्वं संसाररत्वम् इनत उक्तं तस्र् तत् ककंननचमिचमनत उचर्ते —
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
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
र्त् पुरुिस्र् सुखुःखानां भोक्तृत्वं संसाररत्वम् इनत उक्तं तस्र् तत् ककंननचमिचमनत उचर्ते —
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
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.
Verse 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
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 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
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;
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
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 ॥
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 ।
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
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;
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.
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
Therefore transcend all the three guṇās. And if you do not do, what will happen?
Always you will be morose;
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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 ॥ ।
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.
सत्र्श्चअसत्र्श्च र्ोनर्ः सदसद्योनर्ः तासु सदसद्योननिु जन्मानन सदसद्योननजन्मानन, तेिु सदसद्योननजन्मसु नविर्भूतेिु का
रणं गुणसङ् गः ।
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
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.
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.
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 ।
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
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;
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 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.
mahābhūtānyahaṅkāro buddhiravyaktameva ca |
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ || Gīta 13-5||
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.
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
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.
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
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 ।
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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 ।
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.
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 ।
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.
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.
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;
What is the second meaning? Tat karta is equal to anumantā. Full stop. Now we
will go to the second meaning.
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.
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 ।
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 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 ॥
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
भताय, भरणं नाम दे हेद्धन्िर्मनोबुिीनां संहतानांचैतन्र्ात्मपाराथ्र्ेन ननचमिभूतेन चैतन्र्ाभासानां र्त् स्वरूपधारणम्, तत्
चैतन्र्ात्मकृतमेव इनत भताय आत्मा इनत उचर्ते ।
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.
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.
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 ।
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.
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.
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
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 ॥
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
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
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.
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,
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;
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
र्ः एवं र्िोक्तप्रकारेण वेशि पुरुिं साक्षात् अहचमनत प्रकृकतं च र्िोक्ताम् अनवद्यालक्षणां गुणैः स्वनवकारैःसह ननवर्तंताम् अ
भावम् आपाददतांनवद्यर्ा,
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.
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
......
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 ।
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.
So sarvata vartamanaḥ api is there in the mūlam; api means even if he lives any
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,
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
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
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 ।
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-
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.
अन्र्िा कृतनवनािे सनत सवयत्र अनाश्वासप्रसङ् गः, िास्त्रानियक्र्ं च स्र्ात् । इत्र्तः इदमर्ुक्तमुक्तम् ‘न स भूर्ोऽभभजार्ते’
इनत ।
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
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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
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.
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.
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 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.
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.
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 |
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
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 ।
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
अस्तु तावत् ज्ञानोत्पत्त्र्ुिरकालकृतानां कमयणां ज्ञानेन दाहः ज्ञानसहभानवत्वात् । न तु इह जन्मनन ज्ञानोत्पिेः प्राक् कृतानां
कमयणां अतीतजन्मकृतानां च दाहः र्ुक्तः ।
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.
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.
र्िैधांशस सचमिोऽन्ग्ज्नभयस्मसात्कुरुतेऽजुयन ।
ज्ञानान्ग्ज्नः सवयकमायभण भस्मसात्कुरुते तिा ॥ ४-३७॥
yathaidhāṁsi samiddhō:'gnirbhasmasātkurutē:'rjuna |
Now pūrva-pakṣi is going to ask another question, which we will see in the next
class.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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 ।
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?
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.
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 ।
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? 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;
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.
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 ॥
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
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
Verse 13.23
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.
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.
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.
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.
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
Verse 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
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 ।
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
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
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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 ।
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
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
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
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 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
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
कमयर्ोगेन, कमैव र्ोगः, ईश्वरापयणबुद्ध्या अनुष्ठीर्मानं घटनरूपं र्ोगाियत्वात् र्ोगः उचर्ते गुणतः; तेनसत्त्विुद्धिज्ञानोत्पशिद्वारेण
च अपरे ॥ २४ ॥
pare || 24 ||
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;
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].
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.
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
Verse 13.24
कमयर्ोगेन, कमैव र्ोगः, ईश्वरापयणबुद्ध्या अनुष्ठीर्मानं घटनरूपं र्ोगाियत्वात् र्ोगः उचर्ते गुणतः; तेनसत्त्विुद्धिज्ञानोत्पशिद्वा
रेण च अपरे ॥ २४ ॥
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?
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.
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 ॥
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.
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.
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
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
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 ।
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 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 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
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
नकमु वक्तव्यम् प्रमाणं प्रनत स्वतन्त्राः नववेनकनः मृत्र्ुम् अनततरन्न्त इनत अभभप्रार्ः ॥ २५ ॥
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.
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.
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
In this Kr̥ ṣṇā has said jñānam is mōkṣa ēka-sādhanam. Iti uktaṁ. After uktaṁ full
stop.
Verse 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
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
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
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.
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,
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,
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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
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
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.
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;
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
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;
.... tadētadbrahmāpūrvamanaparamanantaramabāhyamayamātmā
brahma sarvānubhūrityanuśāsanam || 2.v,19||
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 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.
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
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.
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.
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;
mahābhūtānyahaṅkārō buddhiravyaktamēva ca |
indriyāṇi daśaikaṁ ca pañca cēndriyagōcarāḥ || 13-5||
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’.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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.
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 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.
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 ।
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;
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.
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
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.
Verse 13.27
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
Verse 13.27
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
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 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.
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 ।
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 ।
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
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,
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 ॥
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;
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
तस्मात् सवयभूतैः वैलक्षडर्म् अत्र्न्तमेव परमेश्वरस्र् शसिम्, ननर्वंिेित्वम् एकत्वं च । र्ः एवं र्िोक्तं परमेश्वरं पश्र्नत, सः
पश्र्नत ॥
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.
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.
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.
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
Verse 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 ॥
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.
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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.
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
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 ।
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.
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
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 ।
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 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 ॥
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.
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.
objection and give the answer in the next-ślōka that kind of linking is called
ākṣēpa-sañgathiḥ.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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.
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
Verse 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.
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.
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
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.
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;
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].
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
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 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:
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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,
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
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 ॥
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.
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
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.
Verse 13.31
अनाददत्वान्न्नगुयणत्वात्परमात्मार्मव्यर्ः ।
िरीरस्िोऽनप कौन्तेर् न करोनत न शलप्र्ते ॥ गीता १३.३१ ॥
anāditvānnirguṇatvātparamātmāyamavyayaḥ |
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
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 |
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
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.
In the third chapter, Gaudapāda says no jīva is created; in the second chapter
Gaudapāda says no world is created.
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 ।
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
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
तिा ननगुयणत्वात् । सगुणो नह गुणव्यर्ात् व्येनत; अर्ं तु ननगुयणत्वाचच न व्येनत; इनत परमात्मा अर्म्अव्यर्ः; न अस्र् व्यर्ो
नवद्यते इनत अव्यर्ः ।
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.
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
र्त एवमतः िरीरस्िोऽनप, िरीरेिु आत्मनः उपलच्ब्धः भवतीनत िरीरस्िः उचर्ते; तिानप नकरोनत । तदकरणादे व तत्फलेन
न शलप्र्ते ।
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.
र्ो नह कताय, सः कमयफलेन शलप्र्ते । अर्ं तु अकताय, अतः न फलेन शलप्र्ते इत्र्ियः ॥
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
,
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
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
सवयिा ुर्वंज्ञेर्ंुवायचर्ं च इनत भगवत्प्रोक्तम् औपननिदं दियनं पररत्र्क्तं वैिेनिकैः साङ् ्र्ाहयतबौिै श्च ।
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
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.
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
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
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.
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,
In the 6th Chapter, Kr̥ ṣṇā himself has talked about a nivṛtti lifestyle. Ok. More in the
next class.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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
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
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?
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.
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
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 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 —
kiñca —
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 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 |
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;
mahābhūtānyahaṅkārō buddhiravyaktamēva ca |
indriyāṇi daśaikaṁ ca pañca cēndriyagōcarāḥ || 13-6||
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 ॥
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.
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.
The anvaya is: Hē bhārata yathā ēkaḥ raviḥ, imaṁ kr̥ tsnaṁ lōkam prakāśayati
tathā kṣētrī kr̥ tsnaṁ kṣētraṁ prakāśayati.
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;
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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.
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
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.
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
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
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
Please note: Up to 16.20 is relating to Chapter 13. The Commentary on 14th Chapter
starts at 16.21 onwards.
Chapter 14 Introduction
सवयम् उत्पद्यमानं क्षेत्रक्षेत्रज्ञसंर्ोगात् उत्पद्यते इनत उक्तम् । तत् किचमनत, तत्प्रदियनाियम् ‘परं भूर्ः’ इत्र्ाददः अध्र्ार्ः आर
भ्र्ते ।
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;
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.
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.
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
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
श्रीभगवानुवाच ।
परं भूर्ः प्रवक्ष्र्ाचम ज्ञानानां ज्ञानमुिमम् ।
र्ज्ज्ञात्वा मुनर्ः सवे परां शसद्धिचमतो गताः ॥ गीता १४-१॥
Śrībhagavānuvāca |
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam |
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
Verse 14.01
श्रीभगवानुवाच ।
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||
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.
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 ।
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.
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.
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.
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
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.
Verse 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 ।
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
इदं ज्ञानं र्िोक्तमुपाभश्रत्र्, ज्ञानसाधनम् अनुष्ठार् इत्र्ेतत्, मम परमेश्वरस्र् साधम्र्ं मत्स्वरूपताम् आगताः प्राप्ताः इत्र्ियः । न
तु समानधमयता साधम्र्यम,् क्षेत्रज्ञेश्वरर्ोः भेदानभ्र्ुपगमात् गीतािास्त्रे ।
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
फलवादश्च अर्ं स्तुत्र्ियम् उचर्ते । सगेऽनप सृनष्टकालेऽनप न उपजार्न्ते । न उत्पद्यन्ते । प्रलर्े ब्रह्मणोऽनप नवनािकाले न
व्यिन्न्त च व्यिां न आपद्यन्ते, न चर्वन्न्त इत्र्ियः ॥ २ ॥
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]
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
Verse No.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 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;
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 ।
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॥
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
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
तत्स्मन् महनत ब्रह्मभण र्ोनौ गभं नहरडर्गभयस्र् जन्मनः बीजं सवयभूतजन्मकारणं बीजं दधाचम ननभक्षपाचम
क्षेत्रक्षेत्रज्ञप्रकृनतद्वर्िशक्तमान् ईश्वरः अहम्, अनवद्याकामकमोपाचधस्वरूपानुनवधानर्नं क्षेत्रज्ञं क्षेत्रेण संर्ोजर्ाचम इत्र्ियः ।
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.
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:
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
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
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
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॥
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.
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
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
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.
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 ॥
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
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].
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 .
Verse 14.05
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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.
सत्त्वं रजः तमः इनत एवंनामानः । गुणाः इनत पाररभानिकः िब्दः, न रूपाददवत् िव्याभश्रताः गुणाः । न चगुणगुभणनोः अन्र्त्वमत्र
नववभक्षतम् ।
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 ।
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.
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
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 ।
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
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.
anāditvānnirguṇatvātparamātmāyamavyayaḥ |
śarīrastho:'pi kauntēya na karōti na lipyatē || 13-31||
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
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 ||
Verse 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.
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 ।
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
किम्? सुखसङ् गेन ‘सुखी अहम्’ इनत नविर्भूतस्र् सुखस्र्नविनर्भण आत्मनन संश्लेिापादनं मृिैव सुखे सचजनम् इनत ।
सैिा अनवद्या ।
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.
Details in the next class.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
किम्? सुखसङ् गेन ‘सुखी अहम्’ इनत नविर्भूतस्र् सुखस्र्नविनर्भण आत्मनन संश्लेिापादनं मृिैव सुखे सचजनम् इनत ।
सैिा अनवद्या ।
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
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
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.
न नह नविर्धमयः नविनर्णः भवनत । इचछादद च धृत्र्न्तं क्षेत्रस्र्ैव नविर्स्र् धमयः इनत उक्तं भगवता ।
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
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
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,
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;
ज्ञानचमनत सुखसाहचर्ायत् क्षेत्रस्र्ैव नविर्स्र् अन्तःकरणस्र् धमयः, न आत्मनः; आत्मधमयत्वे सङ् गानुपपिेः, बन्धानुपपिेश्च ।
सुखे इव ज्ञानादौ सङ् गः मन्तव्यः । हे अनघ अव्यसन ॥ ६ ॥
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
ज्ञानचमनत सुखसाहचर्ायत् क्षेत्रस्र्ैव नविर्स्र् अन्तःकरणस्र् धमयः, न आत्मनः; आत्मधमयत्वे सङ् गानुपपिेः, बन्धानुपपिेश्च ।
सुखे इव ज्ञानादौ सङ् गः मन्तव्यः । हे अनघ अव्यसन ॥ ६ ॥
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 -
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.
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
Verse 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.
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 ॥
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,
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;
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;
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
Verse 14.08
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
॥
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.
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 संश्लेिर्नत, रजः कमयभण हे भारत सचजर्नत इनत अनुवतयते । ज्ञानं सत्त्वकृतं नववेकम् आवृत्र् आचछाद्य तु
तमः स्वेन आवरणात्मना प्रमादे सचजर्नत उत प्रमादः नाम प्राप्तकतयव्याकरणम् ॥ ९ ॥
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.
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.
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
we will see in the next class.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
Verse 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.
र्दा र्ो गुणः उद्भूतः भवनत, तदा तस्र् ककं शलङ् गचमनत उचर्ते —
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.
Verse 14.11
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, 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.
Verse 14.12
लोभः परिव्याददत्सा, प्रवृशिः प्रवतयनं सामान्र्चेष्टा, आरम्भः; कस्र्? कमयणाम् । अिमः अनुपिमः, हियरागाददप्रवृशिः, स्पृहा
सवयसामान्र्वस्तुनविर्ा तृरणा — रजशस गुणे नववृिे एतानन शलङ् गानन जार्न्ते हे भरतियभ ॥ १२ ॥
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
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 ॥
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 —
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
मरणद्वारेणानप र्त् फलं प्राप्र्ते, तदनप सङ् गरागहेतुकं सवं गौणमेव इनत दियर्न् आह —
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.
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;
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 उद्भूते तु प्रलर्ं मरणं र्ानत प्रनतपद्यते दे हभृत् आत्मा, तदा उिमनवदां महदाददतत्त्वनवदाम् इत्र्ेतत्, लोकान्
अमलान् मलरनहतान्प्रनतपद्यते प्राप्नोनत इत्र्ेतत् ॥ १४ ॥
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.
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
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 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.
Verse 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 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.
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.
Verse 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 ||
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.
The anvaya: Sattvāt jñānaṁ sañjāyatē. Rajasāḥ lōbhaḥ ēva ca [sañjāyatē]. Tamasaḥ
pramādamōhau bhavatāḥ; ajñānam ēva ca [bhavati].
Verse 14.18
नकचच —
kiñca —
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 ॥
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.
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
we will see in the next class.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
Page 358
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 —
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
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.
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
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.
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;
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.
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
And then I have to say: I-am-the-observer with the opposite five-features viz.,
adṛśyatvam, abaudhigatvam, aguṇatvam, avikāratvam, anāgamāpāyitvam, I am
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.
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 ॥
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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
followed by
Verse14.20 Introduction
Verse 14.20
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.
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 ॥
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
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.
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 —
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 —
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
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
Verse 14.22
श्रीभगवानुवाच —
प्रकािं च प्रवृत्तिं च मोहमेव च पाडिव ।
न द्वे नष्ट सम्प्रवृिानन न ननवृिानन काङ् क्षनत ॥ गीता १४.२२ ॥
śrībhagavānuvāca —
prakāśaṁ ca pravr̥ttiṁ ca mōhamēva ca pāṇḍava |
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
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,
प्रकािं च सत्त्वकार्ं प्रवृत्तिं च रजःकार्ं मोहमेव च तमःकार्यम् इत्र्ेतानन न द्वे नष्ट सम्प्रवृिानन सम्र्न्ग्ज्विर्भावेन उद्भूतानन
—
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.
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-
र्िा च सात्त्त्वकाददपुरुिः सत्त्वाददकार्ायभण आत्मानं प्रनत प्रकाश्र् ननवृिानन काङ् क्षनत, न तिा गुणातीतोननवृिानन
काङ् क्षनत इत्र्ियः ।
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
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
र्िा च सात्त्त्वकाददपुरुिः सत्त्वाददकार्ायभण आत्मानं प्रनत प्रकाश्र् ननवृिानन काङ् क्षनत, न तिा गुणातीतोननवृिानन
काङ् क्षनत इत्र्ियः ।
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
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.
एतत् न परप्रत्र्क्षं शलङ् गम् । ककं तर्हं? स्वात्मप्रत्र्क्षत्वात् आत्माियमेव एतत् लक्षणम् । न नह स्वात्मनविर्ं
द्वे िमाकाङ् क्षांवा परः पश्र्नत ॥ २२ ॥
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.
Verse 23 Introduction
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
Verse 14.23
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 ।
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 ॥
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.
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.
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-
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.
More in the next class.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
Page 361verse 23
Verse 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.
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
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 ॥
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.
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 ॥
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.
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
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 |
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 ।
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
Verse 14.25
सवायरम्भपररत्र्ागी, दृष्टादृष्टािायनन कमायभण आरभ्र्न्ते इनत आरम्भाः, सवायन् आरम्भान् पररत्र्क्तुं िीलम् अस्र् इनत
सवायरम्भपररत्र्ागी, दे हधारणमात्रननचमिव्यनतरेकेण सवयकमयपररत्र्ागी इत्र्ियः । गुणातीतः सः उचर्ते
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
श्रीभगवानुवाच ।
śrībhagavānuvāca |
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
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
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
not dropping yatēḥ!} for that sanyāsī, lakṣaṇam bhavati. What is the bottom-line?
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
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.
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 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.
Verse 14.27
ब्रह्मणो नह प्रनतष्ठाहममृतस्र्ाव्यर्स्र् च ।
िाश्वतस्र् च धमयस्र् सुखस्र्ैकान्न्तकस्र् च ॥ गीता १४.२७ ॥
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;
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.
...सचच त्र्चचाभवत्। ननरुक्तं चाननरुक्तं च। ननलर्नं चाननलर्नं च ।... तैशिररर्ोपननिद्, ब्रह्मानन्दवच्पल, िठॊऽनुवाकः १ ॥
Parōkṣa to pratyakṣa. And after teaching all of them and you know what is that
Brahman in reality;
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
Verse 14.27
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 ।
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
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.
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 ||
अमृताददस्वभावस्र् परमानन्दरूपस्र् परमात्मनः प्रत्र्गात्मा प्रनतष्ठा, सम्र्ग्ज्ज्ञानेन परमात्मतर्ा ननश्चीर्ते । तदे तत् ‘ब्रह्मभूर्ार्
कपपते’ (भ. गी. १४ । २६) इनत उक्तम् ।
सैिा भागयवी वारुणी नवद्या । परमे व्योमन्प्रनतचष्ठता । स र् एवं वेद प्रनतनतष्ठनत। अन्नवानन्नादो भवनत। महान्भवनत प्रजर्ा
पिुभभब्रयह्मवचयसेन ृंअहान्कीत्र्ाय ॥
र्र्ा च ईश्वरिक्त्र्ा भक्तानुग्रहाददप्रर्ोजनार् ब्रह्म प्रनतष्ठते प्रवतयते, सा िशक्तः ब्रह्मैव अहम्, िशक्तिशक्तमतोः
अनन्र्त्वात्इत्र्भभप्रार्ः ।
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.
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.
अिवा, ब्रह्मिब्दवाचर्त्वात् सनवकपपकं ब्रह्म । तस्र् ब्रह्मणो ननर्वंकपपकः अहमेव नान्र्ः प्रनतष्ठा आश्रर्ः ।
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.
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.
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.
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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.
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 ।
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
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.
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
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.
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.
vēdānta is gone; why? There are obsessions; any way I do not want to dwell on
that.
Verse 15.01
श्रीभगवानुवाच —
ऊध्वयमूलमधःिाखमश्वत्िं प्राहुरव्यर्म् ।
छन्दांशस र्स्र् पणायनन र्स्तं वेद स वेदनवत् ॥ गीता १५.१ ॥
śrībhagavānuvāca —
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 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.
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
Page 365, Chapter 15, Verse 1; bhāṣyam, the slōkās at the bottom.
‘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
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;
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
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
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.
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.
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.
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
....
yajjñātvā nēha bhūyō:'nyajjñātavyamavaśiṣyatē || 7-2||
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 ॥
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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.
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.
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
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
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.
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 ।
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?
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
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.
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;
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.
quoted that very often or never perhaps but it is a very beautiful definition; worth
noting;
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;
अजुयन उवाच ।
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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
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
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
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
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.
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.
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
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 ।
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 ~
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.
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 ।
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:
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
तिा न च आददः, ‘इतः आरभ्र् अर्ं प्रवृिः’ इनत न केनचचत् गम्र्ते । न च सम्प्रनतष्ठा च्स्िनतः मध्र्म् अस्र् नकेनचचत्
उपलभ्र्ते ।
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:
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 ॥
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
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
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.
ततः पश्चात् र्त् पदं वैरणवं तत् पररमार्गंतव्यम्, पररमागयणम् अन्वेिणं ज्ञातव्यचमत्र्ियः । र्त्स्मन् पदे गताः प्रनवष्टाः न ननवतयन्न्त
न आवतयन्ते भूर्ः पुनः संसारार् ।
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 ।
श्रीभगवानुवाच ।
śrībhagavānuvāca |
mayyāsaktamanāḥ pārtha yōgaṃ yuñjanmadāśrayaḥ |
asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tacchṛṇu || 7-1||
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
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.
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
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
श्रीभगवानुवाच ।
मय्र्ासक्तमनाः पािय र्ोगं र्ुचजन्मदाश्रर्ः ।
असंिर्ं समग्रं मां र्िा ज्ञास्र्शस तचछृ णु ॥ ७-१॥
śrībhagavānuvāca |
कः असौ पुरुिः इनत, उचर्ते — र्तः र्स्मात् पुरुिात् संसारमार्ावृक्षप्रवृशिः प्रसृता ननःसृता, ऐन्िजाशलकाददव मार्ा, पुराणी
चचरन्तनी ॥ ४ ॥
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,
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,
Verse No.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 ॥
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
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-
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
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
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
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-
Verse No.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
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
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
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.
ॐ पूणयमदः पूणयचमदम् पूणायत्पूणयमुदचर्ते । पूणयस्र् पूणयमादार् पूणयमेवावशिरर्ते ॥ ॐ िान्न्तः िान्न्तः िान्न्तः ॥ हररः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
तत् धाम तेजोरूपं पदं न भासर्ते सूर्यः आददत्र्ः सवायवभासनिशक्तमत्त्वेऽनप सनत । तिा न ििाङ् कः चन्िः, न पावकः न
अन्ग्ज्नरनप ।
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.
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 ||
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.
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
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;
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
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.
Verse No.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
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.
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;
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.
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.
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
ममैव परमात्मनः नारार्णस्र्, अंिः भागः अवर्वः एकदे िः इनत अनिायन्तरं द्धजवलोके जीवानां लोके संसारे जीवभूतः कताय भो
क्ता इनत प्रशसिःसनातनः
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
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;
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.
र्िाघटाद्युपाचधपररच्चछन्नो घटाद्याकािः आकािांिः सन् घटाददननचमिापार्े आकािं प्राप्र् न ननवतयते । अतः उपपन्नम् उक्तम्
‘र्द्गत्वा न ननवतयन्ते’ (भ. गी. १५ । ६) इनत ।
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 ।
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
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
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.
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;
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.
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
मनःिष्ठानन इद्धन्िर्ाभण श्रोत्रादीनन प्रकृनतस्िानन स्वस्िाने कणयिरकुपर्ादौ प्रकृतौ च्स्ितानन कियनत आकियनत॥ ७ ॥
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-
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
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
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
Therefore, prāthamyēna sambadhyatē; I do not know whether you have got the
message; mimāṁsa rule is what; ārtha-karmaḥ pāṭakramāt baliyāt; the meaning is
र्दा चपूवयस्मात् िरीरात् िरीरान्तरम् अवाप्नोनत तदा गृहीत्वा एतानन मनःिष्ठानन इद्धन्िर्ाभण संर्ानत सम्र्क् र्ानत गचछनत ।
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;
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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
tathā jīvaḥ asi. We completed the bhāṣyaṁ and I think I have completed the anvaya
also. Now we have to enter the next slōka.
Verse 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 ॥
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
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.
Verse No.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 —
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.
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
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.
antaḥparampara; other asūras also. This is the essence of this ślōka. Bhāṣyam we
will see in the next class.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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
र्तन्तोऽनप िास्त्राददप्रमाणैः, अकृतात्मानः असंस्कृतात्मानः तपसा इद्धन्िर्जर्ेन च, ुश्चररतात् अनुपरताः, अिान्तदपायः, प्रर्
त्नंकुवयन्तोऽनप न एवं पश्र्न्न्त अचेतसः अनववेनकनः ॥ ११ ॥
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
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
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
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 —
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;
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;
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
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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:
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
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 |
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.
अिवा, आददत्र्गतं तेजः चैतन्र्ात्मकंज्र्ोनतः, र्चचन्िमशस, र्चच अग्ज्नौ वतयते तत् तेजः नवद्धि मामकं मदीर्ं मम नवरणोः तत्
ज्र्ोनतः ॥
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
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 ।
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
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
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,
र्िा नह लोके तुपर्ेऽनप मुखसंस्िाने न काष्ठकुड्यादौ मुखम् आनवभयवनत, आदिायदौ तु स्वचछे स्वचछतरे च तारतम्र्ेन आनव
भयवनत;तद्वत् ॥ १२ ॥
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,
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.
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;
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
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;
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
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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 ॥
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.
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 ।
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 ॥
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 ॥
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;
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:
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.
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-
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)
śrōtrasya śrōtraṁ manasō manō yad vācō ha vācaṁ prāṇasya prāṇaḥ |.. (Kena.2)
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;
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 |
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, 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;
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदाशिव समारम्भाम् िङ् कराचार्य मध्र्माम् अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥ ॐ ॥
वेदैश्च सवैःअहमेव परमात्मा वेद्यः वेददतव्यः । वेदान्तकृत् वेदान्ताियसम्प्रदार्कृत् इत्र्ियः, वेदनवत् वेदाियनवत् एव च अहम् ॥ १५
॥
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
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 ।
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.
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.
Verse 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.
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
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.
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-
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;
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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 ॥
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
The anvaya: ‘lōkē kṣaraḥ ca akṣara ēva ca’ [iti] imau dvāv puruṣau ]bhavatah].
Sarva-bhūtāni kṣaraḥ [ucyatē]; kūṭasthaḥ akṣaraḥ ucyatē.
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
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;
Verse 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
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
उिमः उत्कृष्टतमः पुरुिस्तु अन्र्ः अत्र्न्तनवलक्षणः आभ्र्ां परमात्मा इनत परमश्च असौ दे हाद्यनवद्याकृतात्मभ्र्ः, आत्मा च स
वयभूतानां प्रत्र्क्चेतनः,इत्र्तः परमात्मा इनत उदाहृतः उक्तः वेदान्तेिु ।
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 ||
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥
ॐ सदणशिव समणिम्भणम् िङ् किणचणयण मध्यमणम् अस्मदणचणयण पयणततणम् वतदे गुरु पिम्पिणम् ॥ ॐ ॥
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 ॥
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 ॥
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
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
Verse 15.19
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 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;
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
Verse 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
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, 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; 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
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 ।
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.
‘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
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.
ॐ पूर्णमदः पूर्णममदम् पूर्णणत्पूर्णमुदच्यते । पूर्णस्य पूर्णमणदणय पूर्णमेवणवशिष्यते ॥ ॐ िणन्ततः िणन्ततः िणन्ततः ॥ हरिः ॐ.॥