PANCHADASI

by Sri Vidyaranya Swami

CHAPTER 1
TATTWA VIVEKA
PRAKARANAM

65 VERSES

VOLUME 01
 INDEX

S. No. Verse Page No.

I. Summary 5
II. Introduction 7
III. Verses 1 to 65 :
1. Verse 1 17
2. Verse 2 24
3. Verse 3 37
4. Verse 4 48
5. Verse 5 53
6. Verse 6 66
7. Verse 7 70
8. Verse 8 82
9. Verse 9 88
10. Verse 10 95
11. Verse 11 107

2
S. No. Verse No. Page No.
12. Verse 12 111
13. Verse 13 113
14. Verse 14 116
15. Verse 15 121
16. Verse 16 124
17. Verse 17 136
18. Verse 18 152
19. Verse 19 159
20. Verse 20 162
21. Verse 21 166
22. Verse 22 168
23. Verse 23 172
24. Verse 24 179

3
SUMMARY

4
 Summary

Introduction Conclusion Mahavakya

Verse 1, 2 Verse 10 Verse 43 – 48

Sat Creation Purva Pakshi

Verse 3 – 7.5 Verse 11 – 36 Verse 49

Chit Anvaya – Vyatireka Conclusion

Verse 7.5 Verse 37 – 42 Verse 50 – 65

Ananda

Verse 8 – 9
5
INTRODUCTION

6
Introduction :
• Text Comprises of 15 Chapters
o Pancha – Dasha
o That which has 15.
• 15 independent chapters grouped as one text.
• Guru of all Laghu Granthas
↓ ↓
Big Small
↓
Prakarana Granthas for study of Upanishad / Gita / Brahma Sutra – Big – Small
• Biggest of all Prakarana Granthas,
• creates ease in understanding.
Granthas

Shastra Prakarana

- All topics - Few important topics

- Many things taken for - Detailed explanation
granted - Clarity
- Beginners text 7
 • Prakarana – topical text
• Most important fundamental text of Advaita Vedanta.
• 1st text taken by Tapovanji to Gurudev = Panchadasi.
• Tattwa Bodha, Atma Bodha, Vivekchudamani – Prakarana Granthas
Swami Vidyaranya :
• Real Name: Sarvagya Madhava
• Birth: Parents prayed to Lord Shiva – temple in Vijayanagara, (Kishkinda), Tungabhadra,
Pampa Region,… Karnataka
• Family: Parashara – Madhava
o Srimatha – Mother
o Sukirtihi – Mayana – Father
• Sayana, Somana (Boganatha) – 2 brothers.
• Sayana (Younger Brother) – Commented on 4 Vedas.
• Sayana = Family name.
• Belongs to Krishna Yajur Veda, Bharatvaj Gothram.
• Revived Sanatana Dharma against Islamic invaders (1334 AD)
• established Vijayanagar, Shankaracharya of Sringeri Matt, was prime minister of
Kingdom.
• Polymac – Had comprehension of many subjects. 8
• Vidyaranya lived 100 years.
• Sayana – wrote Veda Bashyam.
• Sayana (Brother) + Madhava – together worked on Sayana – Madhava Bashyam of 4
Vedas
• Vasishta Purohit for Rama’s family.
• Grihastha, Prime minister, Gayathri Purashcharana, chanted crores – of Gayatri.
• End of Purashcharana, Sankalpa, Prayed - must have Darashanam of Gayatri Devi.
• Gayathri Devi did not give Darshanam.
• Got Vairagyam from worldly activity.
• Took Sanyasa – like Yajnavalkya.
• Vidwat Sanyasa (Jeevan Mukti – Viveka).
• Paravairagi.. would converse with Gayathri Devi.
• Let there be rain of gold coins in Karnataka, Popular culture – 42 cms – gold rained.
• Last work - Panchadasi.
• Had Darshan of Veda Vyasa.
• You are Vidyaranya – not Madhava – Veda Vyasa gave a new name.
• Wrote Panchadasi, not all chapters are written by Vidyaranya.

9
• Chapter 1 – 6 – by Vidyaranya
• Chapter 7 – 15 – Bharati Tirtha – Guru
• Chapter 10 – 15.. End with Ananda
• Chapter 1 – 5 – Ends as Viveka – Tattwa, Mahabuta, Panchakosha, Dvaita, Mahavakya
Viveka.
• Chapter 6 – Chapter 10 ends as Deepa – Chitra, Trupti, Kootastha, Dhyana, Nataka
Deepa Viveka.
• Chapter 11 – 15 – ends as Ananda - Brahma,Yoga, Atma, Advaita, Vidya, Vishaya
Ananda.
3 Titles

Viveka Deepa Ananda

Sat Chit

• Discriminating existence – Sat – 5 Chapters.

• 5 Chapters – Deepa – Effulgence.
• 5 Chapters – Ananda
• In Brahmananda – Yogananda, Atmananda Vishyananda included
• Last 5 Chapters = One big topic
10
Ramakrishna – Commentary :
• Chapter 1 – 10 offers salutations to Bharthi Theertha and Vidyaranya Muni.
• Chapter 11 – 15 – does not include names
• One big topic – Brahmananda
• No connection – Sangatih between Chapter 1 – 10.
• Sangatih correction exists from Chapter 11 – 15
• Pancha Dasha Prakarana = Panchadasi.
Guru wrote :
• Drk Drishya Viveka
• Not by Shankaracharya
• Written by Bharathi Thirtha..
• Jeevan Mukti Viveka
Important vedantic Text
Panchadasi

Shesha Sheshi Sambandha

Part Whole

11
 Jeevan Mukti

3 things required

Tattwa Jnanam Vasana Kshaya Mano Nasha

Knowledge of Self Kshaya - Decay of Vasana Dissolution of Mind

Focussed in Panchadasi Focussed in Jeevan Mukti Viveka

• Both texts – complimentary

• Whole – Jeevan Mukti – gained by Tattwa Jnanam.
• Life of Vidyaranya, nature of work – Panchadasi.

12
Mangalacharana - Chapter 1 – 65 Verses :

Brothers

Somanatha Boganatha Bharati Tirtha

- Younger Brother of Vidyaranya

- Sringeri – Acharya – 11th
Peedapathi
- Vidyaranya – 12th

Vidya Thirtha – Guru

Bharathi Thirtha – Sishya I

Vidyaranya – Sishya II

Jeevan Mukti caused by

Vasana Kshaya Mano Nasha

13
 • Panchadasi focuses on Tattwa Jnana – clarity of knowledge, understanding which
gives Aparoksha Jnanam, puts an end to ignorance, Samsara, not reform.
• With Mano Nasha, Vasana Kshaya, taste greater joy of liberation.
• Thus Jeevan Mukti Viveka becomes final culmination of Panchadasi.
Acharana

- Offering
- Doing
- Charati = To Walk
- Acharati – Walk yourself

• Guru – Acharati
• Guru shows Sishya how he too must walk.
• Mangalacharanam – invocation to Guru.
• Offering Prayer, auspiciousness, walks and showing path to Sishya = Mangalacharanam
= Invocation.
Mangalacharanam :
• There is performance of Mangala, invocation, auspiciousness.
• Invoke Lords presence in one’s heart.
• Drops the negative thoughts in the heart.
• Invocation = Mangala. 14
Acharya : Definition
• Achinotihi Shastrarthe, Achare Sthapa yadyapi yat Acharate Yatcha, Acharyam Ya
Gachhati.
I) Acharye Sthapayati Api :
• In right conduct one who establishes.
• Enables others to walk the path too, not by explaining.
II) Svayam Acharyate Yatcha :
↑
That conduct
• He himself shows others to walk the path.
• Some do good by themselves.
• Some do good to make others only follow.
III) Tam Acharyam Prakashyate :
• Such an individual is called an Acharya.
• Acharya does invocation to set an example for the students.

15
VERSE 1 TO 24

16
Verse 1 :

Salutation to the lotus feet of my Guru Sri Sankarananda whose only work is to destroy
the monster of primal nescience together with its effect, the phenomenal universe.
[Chapter 1 - Verse 1]
a) Namaha :
• Prostrations
• Na Mama
• I am not any more mine but I am yours.
• Surrender – to whom.
b) Shri Shankarananda Guru Padambhuja Janmane :
Guru Shankarananda = Bharathi Tirtha, Vidya Tirtha

Commentary on Gita – Famous “Shankaranandi”

- Sanyasa Guru of Swami Vidyaranya

- Sarvagya Vishnu.. Sri Purushottama – Sri Kantha.. All Gurus
of Vidyaranya 14th Century 17
 • Vidya – Aranya = Forest of knowledge.
• Guru = Srishankarananda
• Pada = Feet
• Ambhujanma – Born from Lotus
• Sri – Wealth – in Guru is Jnana Sri, Vidya Sri.
Anubandha Chatushtaya :
• 4 fold factors, closely connected.

4 preliminary aspects –
Author has to specify

Adhikari Vishaya Prayojana / Phala Sambandha

Audience for the Subject matter of Connection

Result you gain
book text between text and
subject matter
• Text reveals subject matter.
• Is text complete in itself.
Example :
• How HCL Acid prepared?
18
 • Bodha – Bodhaka Bava
↓ ↓
Revealed The one who revealed
• Is it complete in itself.
• Express explicitly or implicitly.
c) Namaha :
• Adhikari, with Sraddha and faith surrenders, indicates inward maturity.
• Ego which holds one, should be dropped.
• Namaha = Mature student.
d) Sham Karoti Iti Shankara
• Who does Mangalam, Anandam.. For welfare of cosmos.
• Shankara = Lord.
Taittriya Upanishad :

19
This which was self-made… That is taste(Joy). Having obtained this taste, man becomes
blessed; for who can breathe out or breathe in, if this Joy were not there in the cavity of the
heart:? This Brahman itself brings us Joy. [2 - 7 - 2]
• Lord gives effulgence, joy to the whole world.
e) Ananda :
• Pratyag Atma as Ananda, difficult to understand, Sat – Chit easy.
• Nature of Self which is comprehended.
• Aikyam between self and reality.
Tattwa Bodha :

What is the Self? That which is other than the gross, subtle and causal bodies, beyond the five
sheaths, the witness of the three states of consciousness and of the nature of Existence-
consciousness-bliss is the Self. [Verse 9]

• Shankarananda – indicates Jiva – Brahma Aikyam = Vishaya.

• Salutations not to Guru but Gurus Pada.
• I don’t have energy to look up to the face, I am a Kid – baby.
20
 • Crawling Child knows feet of mother only.
• Disciple = Child, recognises feet not ornament of mother.
• Vinaya Bava of Sishya.
• Feet = Lotus – Blooms fully.
• Jnana Vikasa.
• Under Lotus, frogs, fishes stay, does not benefit.
• Bee searches and sits, puts its prombosis and sucks honey from deep within.
• Sishya comes that way to Guru.
• True Sishya like Bee recognizes glory of teacher.
Taittriya Upanishad :

21
O lord, afterwards let prosperity be mine, consisting in hairy animals along with cattle. May
fortune produce for me without delay and for all time, bringing continuously and in ever
multiplying proportions, food and clothing and cattle. All along, may celibate student, thirsty to
know, come to me. Svaha! May they come to me from distant Places and from all directions.
May they come in large numbers. May the students, Anxious to gain the knowledge of
Brahman, control their senses. May the students, anxious to live the knowledge of Brahman,
be peaceful. Svaha! [1 - 4 - 2]

• Ambujanma.. Born from water.

• What feet does?
f) Savilasa Maha Moha Graha Graseiya Karmane :
• 1st Line = Sweet
• 2nd Line = Guru destroys Maha Moha, Like Crocodile.
• Small Moha…. Rope = Snake, Shell = Silver.
• Moha : Moha = Agyanam, Destroys life after life…
• Moha accompanied by Vilasa, expansion.

Agyana Expands itself as

(I) Deha (II) Creates Satyatva (III) Sukha (IV) Jagat is

(V) Ahamta
Abhimana Buddhi in Jagat buddhi in Jagat Sat 22
 Maha Moha Sense of I

“Cause” of all sins

Causal Ignorance

Primal delusion

Original sin

• Guru’s feet = Eats away this causal ignorance and makes me a free person.
• Guru’s feet = Lotus feet eats the crocodile of Agyanam, Graha, Primal delusion.
How Lotus does this?
• Whole, Shark eats crocodile.
• Lotus feet = Alankara, Parinama, changes, does transformation, because it is Guru, it
can destroy the ignorance of “I”.
• Vishaya + Prayojana implicitly told in verse 1.

23
Verse 2 :

This discussion about the discrimination of Truth (Brahman) (from untruth) is being initiated
for the easy understanding of those whose ears have been purified by service to the pair of
lotus feet of the Teacher. [Chapter 1 - Verse 2]

• Part of Mangalacharanam.
a) Tat – Pada buruha – Dvanda Seva Nirmala Chetasam :
• Samastha – compound word.
• By service to pure minds.
• Guru with lotus feet.

Ambujanma Lotus – Verse 2

- Lotus Amburuha – Pada
- Verse 1 - Pankaja ambujanma
- born from Lotus
- Ambuh = Water
- Springs from water = Lotus

24
 • Guru = Bava of Shankarananda.
• Catch 2 feet (Dvandva) of guru (Not one)
• Gajendra – Crocodile grip – Bhagawatam.
• Bhagawan kills crocodile.
Seva Nirmala Chetasa :
• Service to lotus feet of Guru.
• Hence, mind becomes pure.
• For such a person this text is written.
• How Nirmala Chetas?
↓
Pure Mind?
• By Seva, heart becomes pure.
• If heart is not pure, guru will not teach.
• Indra told to do Seva for purification of the Mind → By Brihaspati.
• How does one Serve Guru?
• Follow the teachings.

25
Gita :

Know that by long prostration, by question, and service; the wise who have realised the Truth
will instruct you in (that) Knowledge. [Chapter 4 – Verse 34]

3 Levels

Pranipatha Pari Prashnena Seva

- Physical level - Mental level - Service at intellectual

- Attitude of humility level
- Prostration

• Become yourself available if you have humility.

• If ego considers yourself higher than Guru, then Sishya not available.

26
Example :
• 13 years old boy thinks.
• Mother does not know anything.
• Friend better
I) Pranipatha – Humility :
• Mental maturity to comprehend that I can learn from Guru, can be open, place myself
down so that knowledge can flow.
II) Pariprashna :
• It is your duty not to blindly follow but enquire and follow.
• Where knowledge is being transferred, you must understand.
• Ask meaningful question – Samvada – Bi direction, not Uni-Direction.
III) Sevaya :
• As per your capacity serve, physically offer yourself.
• Service is expression of Love.
• At 3 levels, offer yourself to Guru, then Nirmala Chetasa, mind becomes pure.
• Tune yourself to Guru’s teaching to accept the signal.
• Give time for oneself to tune with the Guru.
• Guru also understands nature of student.
• Guru understands structure of specimen come to him. 27
 • Nirmala Chetasam happen to student not Guru.
• What is Malam of Mind? Rajas and Tamas.
• Attenuation ( Lessoning of Rajas + Tamas) – if fully goes, can’t go to sleep.
• Total Sattva – in Samadhi.
• If no Rajas – can’t get up.
• With lessening of Rajas + Tamas, Sattwa becomes more.
Gita :

Knowledge arises from sattva, greed from rajas, heedlessness, delusion and also ignorance
arise from tamas. [Chapter 14 - Verse 17]
• When we allow Guru to mentor us, mind becomes Sattvik.
• I study under my Guru, knowledge flows, become receptive.
• How we know my mind has become Sattvik?
• When we can accommodate everybody, single test = free of Raaga Dvesha.
• Understand a persons temperaments, idiosyncrasies, sentiments, positives and
negatives, and we are able to accept all of them. 28
 Usually in mind

Hate Love

Dislike Like

Dvesha Raaga

• Absence of Raaga – Dvesha = Sattvik Mind.

1st Line :
• For those who have become pure at heart, pure at heart – who seek god.
Gita :

Know that by long prostration, by question, and service; the wise who have realised the Truth
will instruct you in (that) Knowledge. [Chapter 4 – Verse 34] 29
 • Then Jnanam flows.
• Adhikaritva = Sadhana Chatushtaya Sampannatva.
• Tattva Bodha, Vivekchoodamani – elaborates.
b) Sukha bodhaya tattvasya Vivekoyam Vidhiyate :
• For such Pure hearted Adhikaris, free of Rajas, Tamas, with pure Mind, with Sadhana
Chatushtaya, Tattvasya Sukha Bodhaya.
• For easy comprehension of Tattva – fact, truth, reality.
• Tat = That = Brahman.
• Tatva = Thatness… not falsity.

Tat Tvam Asi

That

Ultimate Reality
• Now we think reality is something other than us, hence we call it as “That”.

30
Tattva in Vedanta :
Reality according to

Chemistry Quantum physics Maths Vedanta

Elements Atoms Numbers Ultimate nature of

oneself = Jiva
Brahma Aikya
• Jiva Brahma identity (Aikyam) Sukha Bodha.

Identity between

Myself

Ultimate reality

• Know oneself as the ultimate reality, not easy.

• I am not Body – Tough
• I am not Mind – More tough

31
 To know To live

Different

• To comprehend at ease.
Vivekoyam Vidhiyate :
• Ayam Viveka vidhiyate
• This discrimination must be done.
• Not philosophical knowledge.
• Do yourself as I am doing, live testing.
• As I teach you do…
• No time lag to indicate I am this….
• Viveka = Differentiating
↓
Panchakosha Viveka
↓
5 Sheaths
• Annamaya Kosha / Pranamaya Kosha / Manomaya Kosha / Vigyanamaya Kosha /
Anandamaya Kosha. 32
• Self differentiated with 5 Koshas.
• Become pure at heart by service to Guru.
• Go slowly, thoroughly.
• Tat = That, Tva = Bhava
= Ness
• That-ness… when you comprehend what is really = Reality.

Teaching

Tat Tvam Asi

- Supreme reality
- Tvam = Nature of Brahman
- Comprehend through Guru’s
Teaching

• You are that.

• You + that Akhanda – distinction is broken.
• It is giving sense of Akhandata.
• No difference between me and reality = Asi.
33
 3 Padas - Words

Tat Tvam Asi

• Tattwa :
o Akhandartha
o Appreciation of reality
o Thatness
o Real nature of Brahman
• Aham Brahma Asmi
• Comprehend – Asi – break all distinction.
• Tattvam meaning = Akhandartha
• Sukha – Bodhaya – Gurus job – make it easy to comprehend.
• Anayasena.
• Bodha – tough – in Upanishad.
• Prakarana Grantha – easy comprehension.
• For Children of Vedanta.
• Viveka here – distinction of Pancha Kosha.
• Tattwa Viveka – attained by Pancha Kosha Viveka. 34
Anubandha Chatushtaya :
I) Adhikari :
• One who has Nirmala Chetasam.
II) Vishaya :
• Tattva = Jiva – Brahma Aikyam
= Akhandartha
III) Prayojanam :
• Sukha bodhaya
• For easy comprehension
• Atyantika Dukha Nivritti, Paramananda Prapti (Attainment of happiness) – Together
called Moksha.
• Complete cessation of sorrow = Purpose, also in deep sleep.
Paramananda Prapti :
• Bodha = Prapti = Nivritti
• Object to be attained not other than us.
• Knowledge of food in Anna Shetra.
• Bodha + Kriya = Vastu apart from us.
• Knowledge + action → Vastu.
• Object is with in us, not recognised, knowing is sufficient. 35
Example :
a) Mala on Side in sleep
• Mala on your neck, already attained, forgotten.
• Knowledge required.
b) Searching for specs
• Knowledge sufficient – Bodha = Prayojanam - gives Dukha Nivritti, Paramananda
Prapti.
• Knowing SELF = Mere knowledge sufficient.
• SELF = Satchit Ananda.
IV) Sambanda :
• Text is complete, related to Vishaya.
• Bodhya – Bodhaka – Sambanda.
• Why Sambandha? Other 3 are there.
• Puts text in context of knowledge.
• Text is means for Tattwa – Jiva Brahma Aikyam.
• Example : Potato in shop – bring – from shop to make chips.
• Text is Bodhaka for you to get Tattvam.
• Vivekoyam Vidhiyate = Text in which Viveka is Bhodaka – which gives knowledge.
• Bodhya = Knowledge. 36
Verse 3 : [Self = Satchit Ananda – Verse 3 – 7]

The objects of knowledge, viz., sound, touch, etc., which are perceived in the waking state, are
different from each other because of their peculiarities; but the conciousness of these, which
is different from them, does not differ because of its homogeneity. [Chapter 1 – Verse 3]

Main Text :
• Knowledge of Tattwa, Reality, my own SELF, Brahman, Satchit Ananda.
• How nature of SELF is Satchit Ananda?
• Swami Vidyaranya was Mathematically strong, uses logic, step by step method.
• Philosophy – moves from known to unknown.
What is the world?
• See this, feel breeze, hear this.
• Shabda, Sparsha, Rupa, Rasah, Gandha = World.
• One who knows these 5, knows the world.
• Rest constructed out of these 5.
• Brick, cement = Building.
37
a) Shabda Sparsha Daya Vedyaha :
• Knowledge
• Vid = To know
= Objection of action not knowing.
= Know what?
Shabda, Sparsha, etc.

Property of Sense object Sense organ

- Space - Shabda - Ear
- Air - Sparsha - Skin
- Fire - Rupa - Eye
- Water - Rasa - Tongue
- Earth - Gandha - Nose

• Ashraya, Adhishtanam = 5 Elements for the world.

3 Padas - Words

Ashraya (Substratum) Senses Sense objects

• All Vedhya.
38
b) When do I see?
• In Jagrat… actually see
• In dream… Project.
• Sense organs active = Waking.
• Day dream – sense organs not active, not in deep sleep.
• Slip into world of dream.
c) Vaichitra Jagare Prithak :
• Sarveindriyanam, Vyapara Dasha = Waking state.
• State, experience where Indriyas have Vyapara, function.
• Dream : Senses don’t function, mind functions.
• Waking – Unique property
– Sense organs function.
• Know the sound – cognized by Ear
• Know the smell – cognized by Nose
• Know the Forms – cognized by Eyes
• Each separately cognised
Example :
• Soft, fragrant, red rose.
• Colour, smell, don’t mix them 39
 Jagare Prithak

Separately categorically Sparsha,

Shabda
• Vaichitra = Difference.
d) Tatho Vibhakta :
• From all Vishayas, Tat Samvithu – Apart from 5 objects.
• Knower consciousness of 5 objects is different, not Vishaya.

Consciousness Objects
- Vishayi - Vishaya
- Knower - Known
- Seer - Seen
- Chaitanyam - World

Tatho Vibakta Sumvithu :

• Samyak Vethi - knower – consciousness is different.

40
Revision : Verse 1 + 2
Sambanda :
• Associating text with the subject to be studied.
• We want to realise the SELF and be liberated.
• Want to comprehend Jiva Brahma – Aikya which is the Vishaya.

I Jiva – Brahma – Aikyam Want Liberation

Adhikari Vishaya Prayojanam

Where to Get Knowledge?

Bodhya – Bodhaka Bhava

Revealed Revealor

Brahman Text

Sambandha Exists
41
Verse 3 :
• Tattva = Satchitananda
• 1st : Sat = Permanent Existence = Nitya
• Kala Trayeti Iti Sat
• Existence for ever = SELF = SAT
• Drik Drishya Viveka

Consciousness

- For ever
- Does not change
- Sat Established
- Jagrat, Svapna, Sushupti

Verse 3 Verse 4 Verse 5

Waking Dream Sleep

Verse 3 : Waking state experience

a) Aikyarupyat Na Bhidyate :
• Consciousness in objects of waking does not differ.
42
b) Shabda, Sparsha, Rupat Vedhya :

Jneyaha / Vedhya / Jnana Vishaya

- Known
- Objects of knowledge differ
- Shabda, Sparsha, Rupa, Rasa,
Gandha

Knower – Samvit Knowledge

- Consciousness, one - Object – Sound, touch,
- I – Subject form, taste, smell

c) Vaichitryat Jagare Pritak :

Waking State

Senses functioning

Sarva Indriyanam – Vyapara Dashayam

Definition of Waking :
Prithak
43
 • Sound different from touch….
• Each sense captures only one sense object.
• Eyes – capture only form distinctly.
• Ears capture only sound distinctly.
• Mind puts all together and gives us one unitary experience.
Example :
• Red Rose
• Samvit – Samyak Vethi Iti Samvitu..
• That which knows.
d) Tato Vibakta Samvitu :
• Their knower is consciousness.
• Vethi iti Vithu
↓ ↓
Knower - Comes Veda
- To know
Samyak :
• Consciousness knows without an instrument that objects exist.
• We know sound, form etc, through instrumentation of senses and the mind.
• Samvit – knows well, with ease, without medium. 44
 • Knows without instrument.
• Forms, smell, etc known through instrument of sense organs and mind.
• Consciousness knows without instrument.

Consciousness Knows Mind – Sense Organs – Presence of World

Doesn’t know Knows Absence of World

Consciousness - ultimate knower

With Instrument Without Instrument

Presence of World Absence of World

Sound presented to Ears Form presented to eyes Others

It knows It knows

All put together by mind as one unitary experience 45

 • Chaitanyam – Non – Mediate, direct knowledge.
– Aparoksha Jnanam.
• Samyaktva = Beauty of this direct knowledge.
I) Knower is Vibhakta – Distinct, stays apart from Vishaya because knower always distinct from
known.
• Knower does not have property of Shabda, Sparsha…
II) What you know is different from you, the subject.
• Objects of knowledge – car, pen, tree different from me Chaitanyam.
• From Mango tree, get Shade.
• By studying Vedanta, we learn how to think and present our thoughts.
e) Prithakruta Tat Samvit :
• In waking, I have perception of 5 sense objects through 5 sense organs.
• Each known distinctly.
• Consciousness is distinct from known.
Rupa

Form Nature

Sva - Rupa

My own Nature 46
 • Knower is of same changeless nature in all perceptions (Aikya Rupas).
• I feel sense of sameness, oneness when watching 100 students.
Objects different

Knower – One witness consciousness

f) Aikya Rupat Na Bhidyate :
• One knower for varied perceptions.
3 Points in verse 3

Waking state

5 Objects experienced are Subject is different from Subject is of same nature in

different objects all perceptions
• Shabda, Sparsha, Rupa, Rasa, Gandha are conditionings for Pramata.
Example :
• Space in all bottles same.
• Different colours of bottles make water appear red, blue, green.
• Bottle = Upadhi
• Water = Upahitam 47
Verse 4 : Dream state experience

Similar is the case in the dream state. Here the perceived objects are transient and in the
waking state they seem permanent. So there is difference between them. But the (perceiving)
consciousness in both the state does not differ. It is homogeneous. [Chapter 1 – Verse 4]
a) Tatha Svapne :
3 points apply to Svapna :
I) Objects in Svapna different from me.
II) Knower is independent from know objects [Tato Vibhakta Samvit]
III) Subject remains same, unchanging irrespective of Objects.
• Dreamer, waker, sleeper, same Consciousness, does not change w.r.t. their respective
objective world.
• Vaichitrya Vishaya, Samyak Pritak.
b) Atre Vedyam Tu Na Sthiram : Avagame

Objective world

Dream Waking
48
 Dream Waking
- Asthiram - Sthiram
- Not permanent - Permanent
- Himalayas, Ganges – not - Wake up in same bed
forever - Shabda, Sparsha, Rupa,
Rasa, Gandha same.
c) Tat Veda Ataha Tayoho :
• Consciousness, subject, does not change when Prapanchas of dream, waking sleep
changes.
d) Samvit Eka Rupa Na Bhidyate :
• Consciousness being different from Shabda, Sparsha, Rupa, Rasa Gandha does not
change.
• It is untouched, Asanga.
• Dreamer, waker, sleeper, one entity.

I Experience

That This

Past Present
49
• Past and present come together in I – Samvit – Consciousness, undifferentiated.
 • I who was Dreamer, sleeper am now the waker, is the cognition called Pratyabingya
Jnanam.
• Comprehension, cognition in which thatness and thisness is seen as one,
Chaitanyam.
• Waker = Dreamer, sleeper
= Pratyabijna
Example :
• Swaminathan before Tirupathi – long hair, beard.
• After Tirupathi visit, round, bald, no beard but nose same!
• Composite cognition.
• Amalgamation of thatness and thisness.
Tat Idam
That This
• Tatta Idamta Avagahini Vrittiha Pratyabijna.
• Thatness and thisness point to one common subject, Eka Rupa Na Bhidyate, subject
does not change.
• It is Samanam.
I) Waking and dream same w.r.t. variety in objects.
II) Subject is different from object.
III) Nature of objects in dream Asthiram, Sthiram in waking. 50
Revision :
I) What is nature of Samvit – Consciousness?
Verse 3 Verse 4 Verse 5
Waking Dream Sleep
• Avastha Traya Viveka.
• 3 states of Consciousness, knowledge we go through.
II) Consciousness is me, changeless, and is me.
III) Waking State – Verse 3
a) We experience Shabda, Sparsha, Rupa, Rasa, Gandha, 5 Sense Objects.
b) Each Sense object different
• Vichitra Jagare Prithak
c) Knower – different from known
• Tato Vibhakta Tat Samvit
• Subject – object different.
• Consciousness is different from 5 sense objects.
d) Consciousness does not have sense objects as its intrinsic nature.
e) Consciousness remains same regardless of what I perceive… sound, form, taste.
• Perceiver, witness consciousness of different sense objects is the same.
• Eka Rupyat Na Bhidyate… of the same nature, it does not change. 51
Law of Perception – In Waking, Dream, Sleep :
I) Subject is different than object
II) Subject remains the same regardless of sense objects it perceives throughout waking,
dream and sleep state.
III) Verse 4 – Dream state :
a) Subject is different from object :
• Object is Shabda, Sparsha… Gandha.
Waking State Dream State
- Objects – Sthira - Objects Asthira
- Carpet Brown - Unsteady, not firm in dream state.
- Remember very well - Next dream carpet may not come
- Firmness - Dreams fragile
- Credence given to waking now - Dreams are vapoury
- There is continuity of objects Sthira - don’t remember after waking up
- Falsity of dream state
- Transient
- Sense of truth different
• Consciousness, perceiver, witness – Rules same in 3 states.
• Movement of waking to dream is only w.r.t. object, not subject.
• Subject different from object of 3 states.
• Subject of waking state, dream state, sleep state is the same.
52
• Samvit Eka Rupya, Na Bhidyate nature of consciousness does not differ in 3 states.
Verse 5 : Deep Sleep

A person awaking from deep sleep consciously remembers his lack of perception during that
state. Remembrance consists of objects experienced earlier. It is therefore clear that even in
deep sleep “Want of knowledge” is perceived. [Chapter 1 – Verse 5]
a) Suptosti Tasya :
• Of a person who has woken up from deep sleep, experienced deep sleep.
• Not person in deep sleep.
• What is the cognition, knowledge, Bodha, perception, awareness he has got?
b) Soushupta Tamaha :
• There was nothing he experienced in deep sleep.
• Tamaha = Darkness, didn’t know anything
= Absence of knowledge
= Ignorance
• Deep sleep – Didn’t know anything, is the knowledge on waking up.
• Example : You are very dear to me, but I do not know you, in deep sleep.

53
 Sweet Dreams Good Sleep
- Not good sleep - Where we don’t experience
anything – deep sleep
• I didn’t know anything = Bavet Smrutihi
= Recollection, remembrance
• Deep sleep not direct perception with senses.
• In deep sleep no senses, no mind.
• Senses can only know… Shabda , Sparsha, Rupa, Rasa, Gandha.
I) Knowledge of nothing not Pratyaksha Anubhava
• Aksha = Senses
• Prati – Aksha – Cognition of Senses.
• Not perceptual cognition
II) Deep Sleep :
• Not inference – don’t know anything.
Inference :
• See something – See Smoke – infer fire.
• Perceptual knowledge of connection.
• Yatra yatra Dhuma, Tatra Tatra Vannihi.
54
 • In kitchen – see smoke – fire.
• Inference always based on perceptual connection.
• Deep sleep knowledge – not inference.
• Inference = Seeing smoke now – infer now.
• In deep sleep now seeing absence of everything now.
b) Bavet Smruti :
Recollection means

Previous memory

Nothingness Collection, experienced before

c) Sa – Smruti Cha Avabuddha (Experienced) Vishaya :

• Recollection has object of something experienced prior.
• Recollection necessarily states something experienced before.
• That Smruti has object experienced before in Deep Sleep.
• Aabuddham Tat Tamaha – nothingness experienced in Deep Sleep.
• Tamas = Total nothingness, absence of any distinction, differences, Blanket of
darkness.
55
Tada :
• Known in Deep Sleep.
• Experience in Deep Sleep (Object of experience).
What is nothing that is
experienced in Deep Sleep

Positive Negative

- Presence of Something - Absence of all knowledge

Is Experience of Nothing :
Nothing

Existent Non existent

In Hand

Have Cup Remove Cup

- Covered with Dark Cloth - See absence of Cup

- Don’t see cup - Absence of waking, Dream 56
 Nothingness in Deep Sleep

- There is something but - Is it like absence of cup

obliterated - Absence of everything

Experience of Deep Sleep

Bava Rupa Abava Rupa

• Technical terms.
• Object of Deep Sleep = Abava Rupa.

3 Options

Bava Abava I don’t know

There is absence of everything

57
 In Deep Sleep have experience of Ajnana

“Causal Body” / Maya

Not known by the mind, illumined by Sakshi

• Thoughts go to causal body, Karana Avastha.
• Because of Tamas – its free of all distinctions.
• Knowledge of differences is obliterated, overpowered by Tamas of Deep Sleep.
• Everything goes to causal body.
• What Sakshi experiences? Everything is free of all kinds of difference, Viseshana.

Ajnana – 2 shaktis

Avarana Vikshepa

- Deep Sleep - Waking

- Pure Agyana with Avarana - Agyana + Vikshepa in
waking

58
• It is experience of Agyana which is “I did not know anything”
• Consciously experience Deep Sleep :
o You will feel now not I did not know anything.

You will feel that you know nothing

Know nothing Not knowing anything

Veiling

Go to a Dark Room Go to a Room

- Nobody is there - Nothing is there
- I don’t know anything - Abava Rupa
- Deep Sleep
- Absence of knowledge in
positive form – Bava Rupa
• Sa Cha Avabodha Vishaya.
• It is recollection in waking state of a sense of nothing known, Bava Rupa.
• Where you know that?
• Avabuddham Tat Tamaha – that Darkness – nothingness was known Tada in Deep
Sleep. 59
 • Only Chaitanyam can be witness to Tamaha – Darkness, sense of non-differentiation of
everything.
• Maya / Prakrti / Agyanam / Blackhole!
• Idami Aham – Kim Smarami – I .
• I did not know anything, I knew nothing.. In deep sleep = Agyanam
= Tamaha
• Agyanam = Sakshi Basya.
• Not illumined by Senses, mind but directly illumined by witness consciousness.
• Agyana = Bava Rupa
Not other Agyana.
• Chant Verse 5
Reflect :
• What is nature of experience of Deep Sleep?
• What is object of experience of Deep Sleep?
Answer :
• Agyanam
• What is nature of Agyanam?
• Something (Maya) in which everything remains obliterated.
• Something, it has no form, shape, colour, touch…
60
 • Something in which everything is obliterated.
• Why obliterated?
• Because there is no Vikshepa in Deep Sleep.
• Aavarna Veils nature of self in Deep Sleep.
• Self which knows the ignorance is different and SELF remains the Sakshi.
• Waking, dream – Ok.
• I don’t know – in deep sleep is there, sign by which you can understand deep sleep.
Revision :
I) Vidyaranya reveals the highest truth in Verses 3, 4, 5, 6, 7 by Avastha Traya Viveka Prakriya
and Drk Drishya Prakriya.
II) Revision : Verse 3, 4 , 5
• Laws regarding consciousness :
a) I, the perceiver consciousness am different than perceived objects, the world.
b) I, the perceiver, cognizing, witness consciousness remain changeless in creation,
regardless of Shabda, Sparsha, Rupa, Rasa, Gandha, which appear and disappear.
III) I am inherent consciousness who am in and through all objects of knowledge which appear
and disappear in 3 states.

61
IV)
Objects of knowledge

Waking Dream Sleep

- Sthiram - Asthiram - Atma Agyanam in causal

- Sense organs active - Sense organs not active body
- Only Mind Active - Sense Organs and mind
not active

V) Agyanam of Atma alone gives rise to Mind in waking and dream.

• Agyanam is starting point of all our experiences not waking.
VI) All objects of knowledge in 3 states are Bava Padarthas, not Abava Padarthas.
VII) Causal body Agyanam is not Absence.
• What is Agyanam?
• State where things are not distinctly seen.
• It is a state of homogeneity, undifferentiated, unified.

62
Mandukya Upanishad :

That is the state of deep-sleep wherein the sleeper does not desire any objects, nor does he
see any dream. The third quarter (Pada) is the Prajna whose sphere is deep-sleep, in whom all
(Experiences) become unified or undifferentiated, who is verily a homogeneous mass of
Consciousness entire, who is full of bliss, who is indeed an enjoyer of bliss and who is the very
gateway for the projection of consciousness into the other two Planes of Consciousness the
dream and the waking. [Mantra 5]

This is the lord of all, this is the knower of all, this is the inner controller, this is the source of
all. And, this is that from which all things Originate and in which they finally dissolve
themselves. [Mantra 6]

• There is an experience of seeming Nothing-ness, Blank-ness. 63

 Nothing-ness

Not nothing is there But where no distinction is

seen
• We recall the experience in waking – Ï did not see, experience anything”.
• It is sphere of Prajna :
Who is verily a mass of consciousness, full of bliss, enjoyer of bliss.
• Gateway for the projection of Consciousness into waking and dream.
• I experience nothing, it is absence of specificities, distinctions, differences.
• It is general ignorance of the Jagat, Samanya Agyanam, Moola Avidya.

I don’t know

- I am the substratum Atma, - My Nature is veiled by

Brahman Tamo Guna, one power of
Maya Shakti of Brahman.

• It is all Darkness.
• Agyanam is not object of senses or mind.
• Senses perceive only Shabda, Sparsha, Rupa, Rasa, Gandha. 64
 • Mind experiences emotions, thoughts, concepts, in Vrutti form.
• Mind disappears into causal ignorance.
VIII) Who was experiencer of Agyanam – Causal ignorance?
• Anatma – can’t experience anything, itself, Jadam.
• Pure Consciousness was experiencer of Agyanam.
• Agyanam is Sakshi Basyam.
• Illumined by Sakshi.
IX) What is purpose to analyse deep sleep?
a) To note witness consciousness is different from object of knowledge – Agyanam,
ignorance.
b) Witness consciousness is changeless awareness principle in waking, dream, deep
sleep (3 Prapanchas, objects of knowledge, inert, dependently existing).
c) That Sakshi is defined as Satyam, Jnanam, Anantham, Objects are different in waking,
dream, deep sleep.

65
Verse 6 : Important Verse

This consciousness (in the deep sleep state) is indeed distinct from the object (here,
ignorance), but not from itself, as is the consciousness in the state of dream. Thus in all the
three states the consciousness (being homogeneous) is the same. It is so in other days too.
[Chapter 1 – Verse 6]
a) Sa Bodha :
• That consciousness, knowledge, Samvit.
b) Vishayat Bhinna :
• Is different from Agyanam, ignorance.
• Drk different from Drishyam always, in 3 periods of time.

Drk Drishyam
- Perceiver - Perceived
- Cogniser - Cognised
- Vishyin - Vishaya
• Natural distinction required for knowledge to take place.
66
c) Na Bodhat, Svapna Bodhavatu :
• Consciousness, Drk in Sushupti is nondifferent from the consciousness in the dream
and waking.
• Only objects of consciousness are different.
• Vishaii and Vishaya are different in each state.

Drk Drishyam
- Same - Prapancha changes in 3
Avasthas

d) Sthana Traye Api Eka Samvit :

• In 3 Abodes, regions, and realms, one consciousness alone shines.
• On the whole, consciousness is one, continuous, invariable factor.
• In between Shabda, Sparsha, Rupa, Rasa, and Gandha Consciousness is changeless,
Ekam invariable factor.
• If the experiencer is different, we will not be able to connect our experiences of sound,
form, past, present, and future.
• Time and space are objects for Samvit, Chaitanya.
• Jiva says, I slept, I had a dream, I am awake.
• One single experiencer goes through all experiences of one body-mind – complex.
67
e) Pratyabijna :
Dakshinamurthi Stotram :

On folding up all the functions of the senses, He who enters into a state of deep sleep and
there becomes existence veiled in Maya, like the sun or the moon during the eclipse, and who,
on waking, remembers to have slept.. To Him, the divine teacher, Sri Dakshinamurthy, is this
prostration. [Verse 6]
Pratyabijna :
• One is able to re-cognize that he himself was waker, dreamer, sleeper.
• In 24 hours consciousness is one.
• In the waking state also when we live in our mental world alone, without identifying
with the gross body or external world, it is called Daydreaming, wool-gathering,
intellect not very active impressions projected by Maya Shakti.
• 3 states come in any order.
68
 • Waking – dream – sleep – waking.
• Waking – sleep – waking.
• It is not the same ladder we go up and down.
f) Evam Stane Traye Api Eka Samvit :
• Consciousness same in 3 states of awareness.
g) Tad Vat Dinaantare (Api) :
• Consciousness is the same in a day, week, months, year, decade, lifetime, all states –
childhood, youth, old age, when a new body comes, Yugas.
• No change in consciousness at all, it is Nityaha, Nirvikara.
• It neither rises nor sets.
• Trikalepi Tishthati iti Sat.
• Hence I am the nature of Sat – Chit – Ananda.

69
Verse 7 :

Through the many months, years, ages and world cycles, past and future, consciousness is the
same; it neither rises nor sets (Unlike the sun); it is self-revealing. [Chapter 1 - Verse 7]
a) Masa Yuge Kalpe :
• Time rolls in our lifetime, months, incessant movement.
b) Abda :
• Year
c) Yuga :
Ages

Satya Dvapara Treta Kali (Now)

d) Kalpah :
• One cycle of creation
• 4 yugas together.
e) Gatha Agamyeshu :
• In the past and future.
• Anantha Koti Janmas till knowledge of Atma Chaitanyam dawns in me. 70
f) Anekadha :
• In many ways, objects of experience are different during Mahabharatha.
g) 6 modifications for body only
I) Jayate :
• Born, Rises
II) Asti :
Stabilises
III) Vardate :
Grows to maturity.
IV) Viparinamate :
• Body same, mind matures in middle age.
V) Apakshiyate :
• Declines, decays
(One white hair comes to Dasharath Maharaji – realises old age – time to crown
Sri Rama as prince)
VI) Vinashyati :
• Body destroyed.

71
h) Na Udeti Na Astameti :
• Consciousness neither rises nor sets – 2 Vikaras – birth –death.
• Surya Asthama.
Upadesa Sara :

Is there another Consciousness which illumines Existence? (There is not), Because Existence is
Consciousness and Consciousness indeed am I (the Self). [Verse 23]
• Shad Bava Vikara – 6 modifications of existent objects, material objects, in Bava
Padarthas.
• Na Udeti.. That doesn’t mean Consciousness doesn’t change in a day, week, month,
year, Yuga, Kalpah…
• It is Nityam, doesn’t die… remains Eka… forever…
• Nitya = Eternal
• Nityatva = Eternality, Shadvikara Bava Rahityam = Satyam.
= Na Udeti, na Astameti.
• Rahityam = Absence
• 6 modifications of material objects are absent = Nitya. 72
 • What is Nitya is called Satya.
Nitya Satyam
Eternally the same Always truth
Truth :
• What is determined to be a particular thing, remains that always.
Nitya – 2 types

Parinami Nitya Kutastha Nitya

- Earth – permanent but - Ekaha

with changes - Satya
- Ganges flows eternally - Eka Samit
- Modifying eternality - It is one

Definition :
Satyam : Taittriya Upanishad : Bashyam
• Yad Rupena, Yan Nishchitam Vastu, Tad Rupam Na Vyabicharati Tat Satyam.
• That it was determined to be of a particular nature.

73
 • That vastus nature, characteristic does not change at all.
• That is the truth.
i) Eka Samvit :
• Same in past, present and future.
j) Svayam Prabha :
• Next Session.
Revision: Verse 7
I) How Samvit Consciousness is Nitya and Satya.
Nitya: - Eternality
• It does not have birth or death.
• It neither rises nor ceases.
Gita :

He is not born, nor does He ever die; after having been, He again ceases not to be; unborn,
74
eternal, changeless and ancient, He is not killed when the body is killed. [Chapter 2 – Verse 20]
• Na Udeti (Rises – Birth) Na Astameti (Neither Ceases / Sets / Dies).
• Such a factor, entity, Vastu is called Nitya.
• Satyam = Truth – Not worldly sense
– Don’t change my words
– Decision altered in the Noon, if it changes causes confusion.

Nitya – 2 types

Changing Nitya Changeless Nitya

- Parinami Nitya - Kutastha Nitya

- Himalayas, Rivers, Earth - Remains ever changeless
- Keeps changing but
eternal entity
Nitya Satya
- Permanent changingly - Changelessly permanent
- Remains always - Remains as it is, same
- Samvit – consciousness same in
waking, dream, deep sleep state
- Samvit remains the same the next
day, Satya for one week, year, Yuga,
Kalpa cycle 75
 Samvit

- Nityam always - Satyam

- Changeless
• How do we understand Samvit?
• It is Svayam Prabha, self-evident.
Samvid Esa Svayam Prabha :
• This Samvit is self-evident and self-effulgent.
• It does not require the illumination of something to be luminous.
• Cup – not Svayam Prabha, does not illumine itself.
• Need light to make it an object of knowledge, needs external lighting to be lit.
• Light is self–luminous.
Stars Planets + Satellite
- Have light of their own - Reflected Consciousness
- Self lit consciousness - Body – Mind, world

• Consciousness does not require something else to become aware.

76
 • Svayam Jyoti :
o Na Anyeihi Prakashate
o Not illumined by something else.
o Svayam Eva Prakashate self-evident
o Unique concept in Advaita Vedanta
Can one more Consciousness illumine this Consciousness?
I) Defect in logic, Anavastha Dosha
• Infinite regress
II) What if consciousness becomes the object of knowledge?
• Consciousness will become inert if it is the object of knowledge.
Law :
• Yat Drishyam Tat Jadam.

Consciousness has 2 parts

Consciousness 1 Consciousness 2

Illumines Consciousness 2 Illumined Consciousness 1

77
 • Then both become inert.
• Becomes object of knowledge (Jneya) and knower of it (Janata).
• Make both Jneya + Janata at the same time.
• Subject and object = Consciousness.
• Law: Knower and known can’t be in the same object.
• Vyapadesha = Denoting, both Karta Subject of Sentence – Karma (Object of Action).
• Kartru, Karma Vyapadesha Anahata – Does not Deserve.
• Consciousness can’t have the consciousness to illumine.
III) Self Experience :
• Do you require eyes to know consciousness – Self-awareness?
• I know I am = Svayam Prabha.
• How do I know I am?
• Not through sense organs, mind.
• If so, the blind can’t know himself.
• Deaf can’t know, the self does not vibrate, no synchronization – harmony – tuning –
resonance required.
• When the mind is not there, in sorrow, seeing beautiful scenery mind goes blank, still
self-aware.
• Awareness of the self remains even in the absence of the mind. 78
 • The person who wakes up from a coma says :
I saw nothing.
• I was not there in deep sleep.
• How do you know, you were not there.
• Can self illumine its own absence? Yes, therefore it is called Self.
Self illumines

Its own presence Its own absence

• In absence of mind, self is revealed.
• I know – I am = Self awareness.
• Self awareness = Svayam Prabha is absence of mind, self is revealed.
• Cardinal principle in Advaitam.
Brihadaranyaka Upanishad :

These are what is known, what it is desirable to know, and what is/unknown. Whatever is
known is a form of the organ of speech, for it is the knower. The organ of speech protects him
(who knows this) by becoming that (which is known). [1 - 5 - 8] 79
Yajnavalkya to Meitreyi :
• Who knows the knower?
• Knower known by itself.
Brihadaranyaka Upanishad :

He who inhabits the organ of generation but is within it, whom the organ does not know,
whose body is the organ, and who controls the organ from within, is the Internal Ruler, your
own immortal self. He is never seen, but is the Witness; He is never heard, but is the Hearer;
He is never thought, but is the Thinker; He is never known, but is the Knower. There is no other
witness but Him, no other hearer but Him, no other thinker but Him, no other knower but
Him. He is the Internal Ruler, your own immortal self. Everything else but Him îs mortal.
Thereupon Uddālaka, the son of Aruṇa, kept silent. [3 - 7 - 23] 80
 • Adrishta – Drishta (Unseen – Seer)
• Asrotra – Srotra (Unheard – Hearer)
• Amata – Manta (Unthought – Thinker)
• Avignate – Vijnata (Unknown – Knower).

Unknown to Known

Senses Mind To itself intrinsically

without medium of
Body, Mind and world

• That is the nature of Consciousness.

Thought flow :
• Consciousness is :
I. Nitya – Chit
II. Satyaha – Sat
III. Svayam Prabha
IV. Consciousness = Self = Ananda
• Chit = Sat = Atma established in Verse 7.
81
Verse 8 : SELF = Ananda – 1st Argument – I want to be for ever

This consciousness, which is our Self, is of the nature of supreme bliss, for it is the object of the
greatest love, and love for the Self is seen in every man, who wishes, “May I never cease to
be”, “May I exist forever.” [Chapter 1 – Verse 8]

• Iyam = This – Feminine

• Samvit = Feminine
• Idam = Neutral
• Ayam = Masculine
a) Iyam Atma :
• In this consciousness, the Self is the ultimate perceiver and subject.
• SELF = Ultimate knower = Samvit
• What is known – Not SELF
• Senses are not final true knowers - they are the intermediate knower.
• Senses come to be known by the mind.
• Therefore senses are objects of knowledge.
• Mind = Object of knowledge. 82
 • In Sleep, no mind is known, no thoughts, plans, emotions, but I awareness am there.
• What remains is :
Unknown knower, unobjectified subject, self, consciousness.
• How do you know?
• Svayam Prabha
• Can’t say an unobjectified subject is not known.
• No proof of existence.
• Therefore the concept of Svayam Jyoti, self-effulgent Atma is introduced.
• Even though not objectified, still known as a subject.
b) Atma = Para Ananda
= Happiness, Joy, fulfillment, sense of ease, absolute contentment – Poornata.
• We think about our experiences of Joy, pleasure, contentment, completeness, and
fulfilment.
• Para = Supreme, more than this, there is no Ananda
= Nirathishaya – Acme, no more than this.
• Why?
c) Para Prema – Aspadam :
• Aspadam = Object, receptacle
• Para-prema = Object of supreme affection. 83
 • Consciousness being self is of nature of supreme joy because it is the object of
supreme affection.
• Why do we love ourselves very much?
• We can’t love body, mind, and others, who give pain.
• This is our Anubhava.
• Marry / divorce to avoid pain.
• Self never objects to pain.
• You dislike body and mind because you love your SELF.
• The greatest indication of Self-love is suicide.
Para Premaspadam Yatah :
• Because SELF is the object of supreme affection.
d) Ma Na Buyam Iti Buyasam Prema Atmani Ikshae :
• We perceive this kind of love for our SELF, affection for ourselves.
• No one thinks :
Let me – not be there.
• We all desire everlasting existence.
• Buya – Sa – Let me be there.

84
 Euthanasia

- Do not want pain caused - Not that you do not want

by body, mind. to be there.
- Body – Mind can’t be - We want to be
effectively corrected of dis- continuously there.
ease.

• No ease is present in the body or mind.

• Can I put an end?
• What will happen to me afterwards…
• I will become nothing.
• Everybody seeks permanence.
• We write an autobiography, build companies, hospitals… temples, schools…
• Let me be there forever.
• Let me not be there – Prayer of all.
• Double negative has great power.
• We transcend space and time in affection w.r.t. ourself, hence called supreme
affection.
• Self love not conditioned affection. 85
 • I love my SELF in USA – Singapore – India.
• I love myself in the morning, night, and next day... Year, life.
• I love to talk about myself endlessly.
• Since I love my presence, SELF, and Mind without disturbance, it causes me no trouble.
• Love for my SELF transcends space and time.
• Supreme love, affection towards self is Supreme.
• Regardless of time-space, I Atma continue to give Ananda.
• Sat – Chit – Easy.
• For Ananda, a lot of thinking is involved.
• Argument no. 1 to establish self is of nature of Bliss – over.
Revision :
I) SELF’s nature is Sat – Chit – Ananda.
1st argument – Verse 8 :
• “Everyone inherently wishes to be”
• No one seeks to cease.
• Mana na Buvam Hi Buyasa.
• Buyasam – Let me exist
– No one seeks dissolution of oneself.
– One wants to be there. 86
 • No effort for SELF to be with us.
• We want ourselves to be there means we love the self and is giving us Joy.
• Self has inherently Joy in it.
• We seek to be with ourselves.
• For self-love, willing to give up world, body, mind…
• Love for self means there is joy in the self.
• Argument: Desire I wish to exist forever indicates self is of the nature of Joy.
• Since I want to be forever, I am a joy forever.

I want to be forever

Indicates my love for self

Indicates self is the nature of bliss

Verse 8 – Iyam Atma Para Anandaha Para Premaspadam Yataha :

• Self is the nature of bliss because I evince supreme love and affection for myself.
• Aspadam = Locus.
• I am the object of supreme affection.
• How to prove it?
• I want to be forever. 87
Verse 9 : Argument No. 2 – Atma = Ananda Svarupa – Others loved for sake of love for SELF
– Love for oneself proves joy in self

Others are loved for the sake of the Self, but the Self is loved for none other. Therefore the
love for the Self is the highest. Hence the Self is of the nature of the highest bliss.
[Chapter 1 – Verse 9]

Purpose :

• To establish self is of nature of supreme bliss.

a) Tat Prem Atmartham Anyatra :

• In son, wife, where we show love, is for Tat-Atman.

• For the love of the self, for the sake of the self.

• I love “X” to give joy to me.

• It is to give affection “Premartham” to myself.

88
Brihadaranyaka Upanishad :

89
He said: It is not for the sake of the husband, my dear, that he is loved, but for one’s own sake
that he is loved. It is not for the sake of the wife, my dear, that she is loved, but for one’s own
sake that she is loved. It is not for the sake of the sons, my dear, that they are loved, but for
one’s own sake that they are loved. It is not for the sake of wealth, my dear, that it is loved, but
for one's own sake that it is loved. It is not for the sake of the Brāhmaṇa, my dear, that he is
loved, but for one's own sake that he is loved. It is not for the sake of the Kṣatriya, my dear,
that he is loved, but for one’s own sake that he is loved. It is not for the sake of the worlds, my
dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of
the gods, my dear, that they are loved, but for one's own sake that they are loved. It is not for
the sake of the beings, my -dear, that they are loved, but for one's own sake that they are
loved. It is not for the sake of all, my dear, that all is loved, but for one's own sake that it is
loved. The Self, my dear Maitreyī, should be realised—should be heard of, reflected on and
meditated upon. By the realisation of the Self, my dear, through hearing, reflection and
meditation, all this is known. [2 - 4 - 5]

• Grandson gives joy to Me

• I love wealth because wealth gives joy to me.
Meitreyi :
• We are happy… why you leave.
• The Husband is dear for the sake of herself.
• The Wife is dear for the love of himself.
• Children are dear because Parents love themselves. 90
• Wealth is dear because a person loves himself.
• Logic: X stops giving joy, I renounce that.
• Unless you change yourself, unless you give love to me, don’t come back.
• If you give happiness to me, ok.
• Therefore my love for myself is the highest in the world.
• I want to give happiness to myself and prove I love my SELF.
• Love for objects = I love myself, love for one’s self proves that there is joy in my SELF.
• You cannot love anything that does not give you joy.
• I am of the nature of Joy.
• Love for any object proves I am of the nature of Joy.
• The love we experience outside is for the sake of one’s SELF inside.

X gives me Joy

I want to give Joy to my SELF

I love my SELF

I can not love anything that cannot give happiness

Therefore I am of the nature of happiness 91

 • Love for anything shows that SELF is of the nature of happiness.
b) Neivam Anyartham Atmanaha :
• Na Evam – in this way.
• I love something for the sake of my SELF.
• I can’t say I love myself for the sake of something else.
• W.r.t. self, the love I have, is not for something else.
• Why do you love yourself?
• My nature, not for the sake of my wife.

I Love

- Wife for the sake of love - Myself

for my SELF - No reason
- Everybody's Anubava

c) Athaha Tat Paramam :

• Therefore, I love myself because I am of the nature of happiness.
• We forget many times.
• If I love myself, why do I go out for happiness, that is called ignorance?
• What is logically proved, but don’t live like that?
92
 There is a gap between

Our understanding Our living

• This gap Advaita seeks to Bridge.

• I love something for the sake of myself (without any reason).
• I don’t love my SELF for the sake of anything else.
• Shows, that I am of the nature of supreme bliss.
• Love for my SELF is Paramam – supreme.
• Atmani Drishyamanam Prema.
2 Reasonings

- I seek to be always - I love the world for the

- I seek to be = Love for sake of the SELF.
myself - Hence happiness is my
- Always – shows supreme nature
love - I don’t love myself because
of something else.
- Hence it is supreme love
93
d) Tena Paramanandata Atmanaha :
• This way supreme bliss of Atma is established.
• Self is of nature of consciousness, existence, and bliss.
• Sat chit Ananda established.
• Ananda – more in Chapter 12 – Panchadasi.
• Individual self is same as Brahman.

94
Verse 10 :

In this way, it is established by reasoning that the individual Self is of the nature of existence,
consciousness and bliss. Similar is the supreme Brahman. The identity of the two is taught in
the Upanishads. [Chapter 1 – Verse 10]

a) Ittam Satchitparananda Atma Yuktya :

• In this way by Yuktya – logic is derived from our existence.
• You can’t deny it
• For nature of Consciousness – Logic you are subject and aware of objects.
• For nature of Sat – Consciousness changeless all days, months, forever (Verse 7).
• For nature of Ananda – 2 Arguments.
• Self is of nature of Sat – Chit – Ananda.
b) Tatavidham Param Brahma :
• In the same way, of the same nature, is supreme Brahman.

95
 By experience based argument
- Say I am Sat chit Ananda
Brahman
- Infinite reality
- Brihatvat Brahma
- In all ways supreme
- Ultimate truth
- Revealed in Upanishads

What is the ultimate reality?

• We can’t experience that.
Sruti says :
Taittriya Upanishad :

Om, the knower of Brahman attains the Supreme. With reference to that, is the following
hymn recited: Brahman is the truth, knowledge and infinity. He who knows it as existing in the
cave of the heart in the transcendent Akasa realises all his desires along with omniscient
Brahman. [2 - 1 - 1] 96
 • Satyam = Nityam
• Jnanam = Chit
• Anantham = Infinite
Brihadaranyaka Upanishad :

(7) If you think he is ever born, I say, no, he is again born. Now, who should again bring him
forth?—Knowledge, Bliss, Brahman, the supreme goal of the distributor of wealth as well as of
him who has realised Brahman and lives in It. [3 - 9 - 28 ( 7)]
• Vijnanam Anandam Brahma
↓ ↓
Consciousness Bliss

97
Brihadaranyaka Upanishad :

That man has only two abodes, this and the next world. The dream state, which is the third, is
at the junction (of the two). Staying at that junction he surveys the two abodes, this and the
next world. Whatever outfit he may have for the next world, providing himself with that he
sees both evils (sufferings) and joys. When he dreams, he takes away a little of (the
impressions of) this all-embracing world (the waking state), himself puts the body aside and
himself creates (a dream body in its place), revealing his lustre by his light—and dreams. In this
state, the man himself becomes the light. [4 - 3 - 9] 98
 • Purusha is of the nature of self-effulgent consciousness
• Brahman = Sat chit Ananda.
• Self is of nature Sat chit Ananda.
c) Tayoshcha Aikyam :
• Between Atman and Brahman… there is one-ness, both being homogeneous nature
Satchit Ananda is established.
• Aikyam – Not Geometry
• 2 ∆ - Similar
• SAS theory – Side angle side theory
• SSS Theorem.
• Brahman = Sat chit Ananda = Atman
d) Eka Rasatvam – One and Same
• Pot space = Total space = the same.
• Space can’t be broken by the Pot.
• If so, pot space and total space.
• There is one space.

99
Chandogya Upanishad :

‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art,
O Śvetaketu.’ [Śvetaketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will
explain again,’ replied his father. [6 - 8 - 7]

Ekam Eva Advitiyam

One Alone Nondual

Both one only

• This homogeneity – oneness.

e) Upadishyate :
• Is being taught.
• This is Vishaya of the entire Vedanta.
100
 Self Brahman
- Sat Chit Ananda - Supreme Reality
- Anubhava - Sruti

- Search for realising the truth is fulfilled

when you understand your SELF
because “Tat Tvam Asi”
- You are the supreme reality

Upadesa Sara :

One who gives up the conditions gains Self-realisation. The vision of the Lord as the Self is true
God-realisation. [Verse 25]
f) Sruti – Anta :
• Vedanta
• End of Veda
• Mantra – Aranyaka – Brahmana - Upanishad 101
I) Mantra :
• Chants, Hymns for Yaga.
II) Brahmana :
• How to perform Yaga, worldly actions, without selfishness
III) Aranyaka :
How to do contemplation for Chitta Ekagrata, Shuddhi concentration of the Mind.
IV) Upanishad :
• Knowledge of the SELF.
• End of Veda.
• Not all Upanishad at end of Veda.
• Isavasya in the Mantra portion.
• Keno in the Brahmana portion.
• Brihadaranyaka Upanishad in the Aranyaka portion.
• Grihanta – Anta = Inside not end of the home
• Srutyanta – Vedanta = Upanishads inside Veda.
102
 Sruti Anta

- Inside - End
- Conclusive, final thought
- Essential, full teaching of
Sruti, Upadesha

• What is the entire Vak meant for?

• For giving knowledge of oneness.
• Essential, final Siddhanta, the conclusion of Veda.
• Atman = Reality is one with your supreme SELF.
Next :
Question :
• Sat – experience – I am
• Chit – Experience – Self Awareness of Amness.
• Ananda – Not evident, but logically proved.
– Why?

103
Revision : (Verses 8 – 10)

• I am of the nature of Sat Chit Ananda and Brahman also is Sat Chit Ananda Svarupa.

• Self not Jiva but Brahman.

• There is Aikyam between Jiva and Brahman.

• How are we Ananda?

I) Self = Consciousness – because we are self-aware, no one doubts one’s existence.

II) When we see objects, we know ourselves to be a conscious subject.

• Subject = SELF = Consciousness, clear

III) Chit = Sat

• Same Consciousness is in waking, dream, deep sleep.

• It is same in one day, month, Kalpah.

• Consciousness is Sat clear.

104
 SELF is Ananda

2 Arguments

(I) (II)

- Since I love the external world, I

- We all desire to be ever there
am of nature of Joy
- Don’t want to be absent from the
- I love objects… Proves object
world, stop existing
contains joy
- Never wish to cease living
- Self is of nature of bliss
- Seek Nitya, the eternality of SELF
- I love object because it gives
- Shows Self is of nature of Joy
joy to me.
- Would like to abide by the SELF
- I want to give joy to myself.
- How can we love something
- Proves I love my SELF.
which does not give Ananda
- I cannot love something which
- Since I seek
does not give Joy
- Be ever there, I ever love myself.
- I should be of nature of bliss.
Therefore self is of nature of Joy.

105
Conclusion :
• SELF is of the nature of bliss.
• 2 simple, important arguments.
Question :
• Why am I searching for love in external objects because I am of nature of bliss?
Answer :
• Because of SELF-ignorance.
• If you understand, that you are the nature of bliss, you will top seeking pursuit of
external happiness.
• Chit, evident, Sat – Fine… Ananda – must be true.
• Ajani does not experience Ananda.

106
Verse 11 : Question

If the supreme bliss of the Self is not known, there cannot be the highest love for it. (but it is
there). If it is known, there cannot be an attraction for worldly objects. (That too is there) So
we say, this blissful nature of the Self, though revealed, is not (strictly speaking) revealed.
[Chapter 1 – Verse 11]

Question

Does bliss of SELF manifest, reveal,

experience or not

(I) We Experience (II) Don’t Experience

- Abhane
- Don’t experience
- Does not manifest

107
IInd Option :
a) Abane Na Param Prema :
• If supreme bliss is not experienced, then the self is of nature of supreme affection.
• We cannot have Param Prema towards the SELF.
• But we have the experience of love for SELF.
• What gives us Joy, in our experience, only we can love.
• What doesn’t give joy, we hate.
• We must be having that experience of SELF.
• Have to accept supreme affection for the SELF.
Option I :
b) Bhane :
• Experience, love of supreme self, it manifests.
c) Bhane Na Vishaye Spriha :
• You should not have a love for objects.
• Because we have supreme bliss.
• You are searching for happiness, which shows you are not experiencing the happiness
of the SELF.
• Catch 22 situations.
• Can’t say this / that. 108
 2 Options

- You don’t experience the - If Bliss of SELF is

bliss of the SELF. experienced, why are you
- You can’t say – I love my hankering onto objects for
SELF. pleasure and joy.
- My Anubava shows that I
love myself.

• Ataha – therefore, only one possibility is acceptable.

d) Bhane Api Abhata :
• The Bliss of Self manifests because it manifests.
• The bliss of the SELF does not manifest because we hanker for joys.
• We are searching for a means – Upaya, for the fulfilment of a particular goal (Upeya –
Supreme Bliss).
• Somehow bliss is not manifesting.
• Logical conundrum.
• Put it in a corner.
• Bliss manifests because we love our SELF.
• We are seeking pleasure outside means, bliss is not manifesting. 109
 Bliss

- Not manifesting not

- Manifesting
revealing
- Revealing
- Na Bhane Paramananda
- Bhane Paramanandata
- By experience, bliss
- Bliss inherent to SELF, nature
experienced, yet not
of SELF, established logically.
experienced
- Contradiction

110
Verse 12 : Example

A father may distinguish the voice of his son chanting (the Vedas) in chorus withdrawal several
pupils but may fail to note its peculiarities, due to an obstruction viz., it’s having been mingled
with other voices. Similar is the case with bliss. Because of obstruction, it is proper to say that
the bliss ‘is known yet unknown’. [Chapter 1 – Verse 12]

a) Adhyetru – Varga Madhyastha Putradhyana Shabdavatu :

• Adhyetru = Teacher
Those who doing Abhyasa
Teacher, Student.
• Vedic Chanters in Gurukula.
• Varga = Group – Samuha
• Madhyastha – Amongst the group.
• Father going to meet son in Veda Patashala – 6 years – 16 years – study and Chant.
• Father – knows son’s sound, melodious voice, chant-like bell, Ghanir.
• Father trying to hear his sons chanting, mouth opening
• Shabda Vatu – like… start from the end.
111
 • Shabda – Sound… of Adhyayana – recitation of chanters of son in the middle of the
group of the chanters.
b) Sound of Chating Bhane Api Abhanam :
• You are hearing your son’s sound, everybody is chanting, and collective sound is
manifesting.
• Son’s sound is manifesting, can’t hear his sound distinctly.
• No better example.
c) Bhanasya Pratibandhena Yujyate :
• Revelation, a manifestation of son chanting sound is with an impediment, hindrance,
obstacle associated.
• There is a hindrance to crystal clear manifestation.
What is Pratibandha?
• Obstacle, hindrance.
• What is the definition?

112
Verse 13 : What is obstacle – impediment obstruction – Pratibandha?

Our experience of the articles of everyday use is that they ‘Exist’, the ‘reveal’. Now an
obstruction is that which stultifies this experience of existence and revelation and produces
the counter-experience that they are not existing, they are not revealing.
[Chapter 1 – Verse 13]

a) Asti Bhati Vyavahara Arha Vastuni :

• In an object which beholds an interaction, explication, a statement.
• The statement follows from experience.
• Asti, Bhati is inherently there.
• Yes, it is, it is experienced, shines, reveals.
• What is Pratibandha?
b) Tan Nirasya :
• It is denied
• That = That is Vyavahara, explication about which you need to explain.
• Vyavahara denies the experience of existence and consciousness.
113
c) Viruddasya :
Vyavahara

- Hinders - Engenders
- Obstructs - Creates
- Facilitates the contrary
experience
Viruddha :
• Asti – Na Asti
↓
It is not
• Bhati – Na Bhati
↓
Don’t experience
• Pratibandha obstructs experience and creates contrary.
d) Upadanam :
• Creation is called Uchyate.
• What is Pratibandha?
• Obstruction, hindrance, impediment.
114
 True Meaning

Does 2 things

Obstructs / Veils Asti, Bhati Creates contrary experience

does not exist, shine

• What = Pratibanda in Drishtanta (Example) Putra Adhyayana Shabda and Darshtantika

– what is sought to be known by the example.
• Self-manifestation of Bliss = Darshtanta.

115
Verse 14 :

In the above illustration, the cause of the obstruction to the voice of the son being fully
recognized is the chorus of voices of all the boys. Here the one cause of all contrary
experiences is indeed the beginningless Avidya. [Chapter 1 – Verse 14]

a) Tasya Hetuhu Samana Abhihara :

• Pratibanda
• Son is not chanting – Na Asti
• Doesn’t appear from far away – Na Bhati
Putra Dhvani Srutau :
• In the case of hearing the son's chanting, what is the cause of Pratibandha?
b) Samana Abhihara :
• Togetherness, chorus in chanting.
• Experience: My Son is not chanting, I don’t hear, even if he chants.
c) Iha :
• In the case of bliss of self, obstacle – Anaadi Avidya Eva.
• Why do we say SELF is not the nature of supreme bliss?
116
 • Self – I don’t experience.
• Obstruction = Avidya – Technical
– Ignorance
• Physics – force = mass x acceleration.
• Specific intended meaning.
• In the context of supreme bliss…
• Logically convinced, I don’t experience it, because of Avidya.
d) Vyamoha, Eka Nibandhanam :
• Avidya is one single obstacle causing the delusion.
• You can’t hear crystal clear chanting because of the chorus.
• Avidya has created an obstacle in the manifestation and experience of infinite bliss
even though it is there.
Next Topic :
• What is Avidya?

117
Revision: Verse 11 – 14 :
• Sat – Chit of Atman able to recognise not Ananda aspect.
• Example: One hears but not hears, one experiences but not experiences the sound of
chanting of one son when chanting is in chorus.
• Can’t recognise distinctly one’s son chanting.
• Pratibandha – Conceals existence and projects non-existence.
– Na Asti, Na Bhati
Technical language :
I) Asatva Apadaka Avaranam
II) Abana Apadaka Avarana
• Apadhaka – That which creates, obtains, makes.
• Avarana - Veiling
I) Veiling generates Asatva, the nonexistence
• In Chorus my son’s voice is not there.
• Don’t see existence, don’t experience.
II) Non experience, non effulgence is called Abhana.
• Veiling generates non-experience, non perception.

118
 SELF

(I) Asatva (II) Abhana

Self not of nature of Bliss Don’t experience the Bliss

Pratibandha

Chorus Avidya

Eka Nibandanam :
• Single-factor is Anaadi Avidya – ignorance which causes delusion :
o Self is not the nature of bliss.
o I don’t experience the bliss of the self.
Avidya = Beginningless ignorance
• Always feel the experience this way.
Example :
• In the dream ask since when beggar?
• Born, now, future beggar! 119
• Since when Jiva?
• As Jiva, it is Anaadi
• As Jiva investigate our ignorance, Anaadi.
• Wake up to Paramartha Level, Avidya comes to an end.
• How dream comes to an end the same way Avidya comes to an end.
• What is Avidya?
• To explain Avidya brings in Prakrti – 2 fold.

120
Verse 15 :

Prakrti (i.e. primordial substance) is that in which there is the reflection of Brahman, that is
pure consciousness and bliss and is composed of sattva, rajas and tamas (in a state of
homogeneity). It is of two kinds. [Chapter 1 – Verse 15]

a) Chidananada Maya Brahma Pratibimba Samanvita :

• Tamo Rajas Satva Guna Prakrti = Definition.
• What is Prakrti?
• Tamo, Rajas, Satva Guna.
• Sankhya :
What is Prakrti?
• When Satwa – Rajas – Tamas in Samya Avastha – equal proportion.
Advaita Definition :
• Extra fact.
• 1st line: trigunatmika is Samanvita, Yukta, associated, endowed with Pratibimba –
Reflection, Chaya – Shadow.
121
 Shadow – Chaya Chidananda Maya Brahma
- Darkness - From Brahman light is
- Light is higher up directly falling
- Object hiding light,
Darkness falls
• Trigunatmika – is associated with the Chaya of Brahman, Darkness of Brahman, and
ignorance – Avidya of Brahman.
• It is Brahma Pratibimba.
• Brahman – Chidananda Maya (With Sat also).
Upalakshana :
• If you take on, add on to a definition… its called Upalakshana.
• By implication – Sat also understood.
• That is Samantha – associated with 3 Gunas – Prakrti.
Definition of Prakrti :
• Satchidananda Maya Brahma Pratibimba Samanvitatve Sati Sattva Rajas Tamo
Gunatmakatvam Prakrtehe Lakshanam.
• Lakshanam = Nature, Definition
• Maya, Atma, Lakshanam
• Pratibimba = Reflection
• Sati – While being endowed. 122
 • Sattva Rajas Tamas committed (Along with – Sati) – along with Brahma it should be
there, then only it is called Prakrti.
• Sat Chit Ananda nature Brahman reflection together with Sattva / Rajas / Tamas is
Prakrti.
• Without Satchidananda Brahman’s reflection, Prakrti will be inactive, because it is
Jadam.
• Sankhya :
Prakrti functions without the invigoration, and energization of Purusha.
• Don’t use Brahman.
• Purusha is not associated with Prakrti.
• The energy aspect of Purusha is brought in by the concept of reflection.
b) Dvidha Cha Sa (That) :
• That Prakrti is 2 fold.
• Avidya is an impediment, an obstruction which prevents us from comprehending the
Ananda aspect.

123
Verse 16 :

When the element of Sattva is pure, Prakrti is known as Maya; when impure (being mixed up
with rajas and tamas) it is called Avidya. Brahman, reflected in Maya, is known as the
omniscient Isvara, who controls Maya. [Chapter 1 – Verse 16]

Prakrti – 2 fold nature, aspects

Maya – More Sattva Avidya – More Rajas + Tamas

a) Maya Avidya Cha Te Mate :

• Maya – Avidya is 2 fold Prakrti.
b) Sattva Shuddhi – Avidya Shudabhyam :
• Sattva Shuddhi = 3 Gunas – Sattva / Rajas / Tamas.
• Sattva – Aspect of Prakrti responsible for Prakasha, light, effulgence, and knowledge.
– Serenity attached
– Clarity is there, no agitations.
– Regardless of difficulties in life, with clarity and knowledge we are peaceful,
serene bliss happiness. 124
 • Sattva is the generator of knowledge, serenity, and happiness.
Rajas :
• The aspect of Prakrti which creates excitement, agitation, and restlessness – Chapala,
Oscillation, desire.
• Therefore no peace.
• No knowledge but vigorous action.
Tamas :
• The aspect of Prakrti creates ignorance, dullness, lethargy, and delusion.

Prakrti – 3 Causal matrix /

factors

- Knowledge - Action – agitation, - Delusion

- Serenity unhappiness, sorrow - Ignorance
- Sattva - Rajas - Dullness
- Tamas
• Prakrti is the cause of the entire universe and in the universe, we see these 3 present
all the time.
• Understand Prakrti by inference.

125
 Via Effect Infer / Discover cause
- Chain - Gold
- Smoke - Fire
- World (Sattva / Rajas / - Prakrti
Tamas)
• Define Prakrti by Anumana, not Pratyaksha.
• No inferential knowledge without direct experience.
• See Smoke – Infer Unseen fire
• See world – Infer Prakrti

Pra Kru Ti
- Prakasha - To act Karana - To stay in Tishtati
- To be it
- No action
- Inert

126
 Prakrti

Shuddhi (Pure Mind)

Sattva Rajas Tamas

- Gives knowledge which - Ashuddhi (Impure Mind) - Most Ashuddhi

liberates
- Takes you higher
- Pertains to Ishvara
- Takes you lower
- Pertains to all Jivas
- Rajas + Tamas
- Nuna – Adhika
↓ ↓
Less - More

a) Sattva Shuddhi Avishudabyam Maya Avidya :

• Maya – Sattva Shuddhi, predominant
– Avishuddhi = Ashuddhi
= Not Visesena Ashuddhi
• Sattva Avishuddhi – Sattva not predominant – Rajas – Tamas predominant.

127
Dictionary of Sanskrit terms :
• Shuddhi →
• Ashuddhi →
• Avishuddhi →
• Nuna →
• Adhika →
Revision :
• Why we can’t experience the blissful nature of Self?
• It is because of Avidya.
• Prakrti introduced.
Verse 15 :
• Definition of Prakrti
• “Trigunatmika” is imbued with the reflection of consciousness.
• Endowed – Samanvitam
• Pratibimba – Reflection of Satchit Ananda Brahman.

128
 Prakrti – Abhisandhi - final intent

Ishvara Jiva

- With Maya Shakti - With Avidya Shakti

- Substratum is Satchit - Substratum is Satchit
Ananda Ananda

• Despite Upadhis constituted with Maya and Avidya, Aikyam exists, identity between
Jiva and Ishvara is valid.
• Adhyaropa = Building thought process – Model = Ladder.
• Apavada = Dismantling thought process.
• Construction to enable intellect to move forward to appreciate the final truth.
• Advaita wants to show you something beyond the mind.
• Pole vault = Adhyaropa to reach the pinnacle of thought = Assistance.
• Dropping the pole = Apavada
o Leap to the beyond.
o Dismantles the model.

129
 • What is the model of Advaita Vedanta?
• Anterior – Prior – Adhyaropa = Creation theory
• Posterior – Apavada
I) Adhyaropa Apavadabyam, Nishprapancham Prapadyate
↑
Elucidated, explained clearly
• Entire world = Prapancha of plurality.
• Nishpapancham – that which is free of plurality = Brahman.
• Vidyaranya building a model to take you to Nishprapancha.
II) Sishyanam bodha Siddhyartham
• To accomplish Nishprapancha knowledge, Bodha, for the students.
III) Tatvad Jnehi Kalpitam Pura :
• Jneyehi = By the knowers
• Kalpitam = Expounded, created from Ancient times.
• All models of creation and explanation of the world are meant to take us to the
ultimate reality.
• Verse 15 – Adhyaropa starts.
• There is Prakrti and Brahman.
• Intent Brahman alone exists. 130
 • Prakrti is meant to climb to supreme reality where Prakrti will be denied later.
• Chemistry :
o “Catalyst”
o Joins in chemical reaction, speeds and comes out.
• Adhyaropa – Apavada = Catalyst to help the Sishya to come to the truth.
• It does not remain as part of the knowledge, comes out.
Verse 16 :
a) Maya – Prakrti – 2 fold

Sattva / Rajas / Tamas knowledge /

Action / Inertia

Inferred not perceived

Shuddha Ashuddha

- Pure - Impure
- When Sattva is Pradhana - Malina
- Only in sense of the degree - When Rajas, Tamas
- Rajas – Tamas – Subsidiary Predominant
- Sattva Subsidiary 131
 One Prakrti gets 2 names

- Maya - Avidya
- Impediment to knowing our
blissful self
• How does Prakrti get 2 names?
• Sattva Shuddhi (Purity), Ashuddhabyam (impurity)
Maya Avidya Cha Te Mate

Sattva Pradhana Rajas + Tamas Are known as

predominant
• Because of this predominancy, what happens?
b) Maya Bimbo Vashikrutya :
• Sattva / Rajas / Tamas – Prakrti has the reflection of Satchidananda Brahman.

Prakrti

Maya Reflection of Brahman

Sattva Predominant Called Ishvara

132
Technically :
• Consciousness reflected in Maya = Ishvara.
• Why Ishvara?
• Tvam Vashi Krutya.
• That which controls, masters.
• Reflected Consciousness has mastered Maya, and controls Maya.
• Control = It obeys your will
= Mastery
= Ordered about
• Maya = Order of Ishvara because Sattva is predominant
• Ishvara does not become ignorant if Sattva is there.
• Because Sattva = Knowledge
Therefore Maya can’t delude.
• If Rajas + Tamas are predominant in the case of Jiva, he is deluded always!
• Jiva desires the world for fulfilment, completeness, sense of inadequacy.
• Ishvara is ever aware of his nature as Satchidananda.
• Ishvara remains ever undeluded because of Sattva predominance.
• Ishvara's nature is different.
• Maya Bimbo Vashi Krutya, Tam Syat. 133
 • Because of Mastery over Maya, it becomes Sarvajna Ishvara = All knower.
• Sattva = Knowledge does not delude, knows everything.
• Ishvara – Orders, controls, Maya for creation.
– Maya does what he says.
Taittriya Upanishad :

He desired, “I shall become many and be born. He performed tapas; Having performed tapas,
He created all this whatsoever (We perceive). Having created it, He entered into it.
Having entered it, He becomes manifest and the unmanifest, the defined and undefined, the
housed and the houseless, knowledge and ignorance, truth and falsehood, and all this
whatsoever that exists. Therefore, it is called existence. In this sense, there is the following
Vaidika Verse! [2 - 6 - 3]

134
• May I become many
• Mayapati = Ishvara…
• Maya Dasa = Jiva.
• Ishvara = Master of Maya
= Mayapati
• Maya = Master of Jiva, Mayadasa.
• Avidya = Rajas / Tamas – Predominates
• What is the nature of Jiva?
• Controlled by Prakrti – Avidya (Rajas / Tamas – Predominates).

Prakrti given 2 names

Maya Rajas / Tamas Predominant

Sattva Predominant Jiva

Ishvara Avidya

135
Verse 17 :

But the other (i.e. the Jiva, which is Brahman reflected in Avidya) is subjected to Avidya
(impure Sattva). The Jiva is of different grades due to (degrees of) admixture (of rajas and
tamas with sattva). The Avidya (nescience) is the causal body. When the Jiva identifies himself
with this causal body he is called Prajna. [Chapter 1 – Verse 17]
• Anya = Other, Jiva.
a) Avidya Vashagathu Anya :
• Jiva comes under the sway of Avidya.
• Maya → Sattva Pradhana.

Consciousness = Same Reflection

Pure Water Dirty Water

136
 Reflection

Dirty Pond Pure Lake

- Reflection of the same light rays - Reflection of the same light rays
- Reflection does not seem - Reflection seems to be clear
clear to us. for us.
- Dull reflection - Bright reflection

• Jiva – Ishvara = Reflection of Consciousness is the same quality.

Reflected Medium - Mirror

Sattva Predominant Rajas – Tamas – Predominant

- Bright - Jiva
- Ishvara - Dull
- Master - Dasa – Maya controlled

137
 • Avidya Vasha Gastvastu Anyaha.
• Another one is under the control of Avidya.
Vasham Gachhati Vashi Krutva
- Goes under clasp, control, - After having control
Vasha - Conquered by Maya
- Conquered by Avidya
(Rajas / Tamas)
b) Tad Vaichitriyat Anekadha :
• Because of the variety in that (Avidya), it (Jiva) becomes manifold.
• Why variety?
• The percentage of Rajas and Tamas varies in individual minds.
• How much Sattva – more / less.
• Devatas – Jivas manifold – more Sattva.
• Sattva Pradhana – only in Ishvara, Rajas + Tamas is Subsidiary.
Jiva
- More Sattva
- Devata
- More knowledgeable, capable.
- Agni – Jataveda – Keno Upanishad
– Whatever is born, he knows 138
Keno Upanishad :

Agni hastened to the Spirit. The Spirit asked him who he was and Agni replied, ‘Verily I am
Agni, the Omniscient. [III – 4]
• Who are you?
• Can burn anything.
• More knowledge, more power.
• Because it is in nature of Avidya.
• Anekadha Bavati.
It becomes manifold Jivas

Devata Manushya Pashu Plants

- Less Sattva - Very less Sattva - Far less Sattva

- Level differs in each one - Cow – Sattvic
- Alfared, vigour - Tiger – Rajasic
- Violet red - Donkey - Tamasic 139
 • 4 children – variety in quality of Avidya.

Ishvara Jiva
One Many
• Quality of Maya – Avidya
• Quality of Reflection different
Sattva Predominance Many – Rajas / Tamas –
Differences
One Many Jivas
c) Sa Karana Shariram Syad :
• Maya – Avidya = Feminine
• Sa – Refers to Avidya = Kaarana Shariram for Jiva.

It is Kaarana Sharira

Of Sukshma + Sthula Shariram

• Avidya is called Kaarana Shariram.

• Because of Avidya one has transmigration and gets a new embodiment, Sthula
Shariram.
140
Because of Avidya which is there now Because of Causal ignorance, become
(Root cause) Karta, Bokta

We perform actions Perform Action

Gather Punya – Papam Punya Papam – Lower Karanam

Cause for next body Get Shariram

Avidya = Ultimate Karana Cause

Never becomes Karya

Cause for Sthula Shariram

Papa – Punya determines the mind of a

person – Sukshma Shariram

How much mind becomes expressive

Expression differs because of Punya + Papa 141

 • In deep sleep – the mind goes to Avidya.
• Then it wakes up from Avidya.
• The seed form of mind is called Vasana.
• Why body called Shariram?
• Sheerya Manatvat Sharira
↓
Decays, come to an end.
• Karanamanatvat – Kaaranam.
• Avidya comes to an end by the knowledge of the SELF.
d) Prajnayaha Tatra Abhimanavan :
• In the Kaarana Shariram, that Jiva when it has Abhimana, identification, sense of
oneness, characterized by I am that.

Jiva has Abhimana

identification with

Gross Body Subtle Body Causal Body

- Waking - Dream - Sleep

- Vishwa - Teijasa - Prajna 142
 • In deep sleep – Jiva has Abhimana only in Kaarana Shariram, because we recollect that.
• On waking up – Jiva says :
o I was sleeping so well
o I knew nothing.
o Sthula Shariram and Sukshma Shariram went into Kaarana Shariram and the
experience was homogeneity.
o I experienced nothing.
• That Jiva is identified with Kaarana Shariram Syat.
• That Jiva is called Prajna – what is the nature of this Abhimana, that is why it’s called
Prajna.
Revision (Verse 17) :
One Prakrti called

- Maya - Avidya
- When it functions as Upadhi - When it functions as Upadhi
of Ishvara of Jiva.
- Shuddha Sattva - Malina Sattva
- Rajas + Tamas – Secondary Medium - Rajas + Tamas –
- Exhibits different nature Predominant Medium
- Reflection of Pure Satchit Ananda in - Reflection of Satchit Ananda
Maya – called Ishvara in Avidya is called Jiva
- Ishvara is Sarvajnah - Alpajnah – finite knowledge 143
a) Avidya Vashagaha Tu Anyaha :
• Jiva with the nature of Rajas + Tamas – Guna, Jiva becomes deluded.
• Because of the proportion of 3 Gunas, Vaichitryat, Jiva is Anekadha.
• Lots of differences in Jivas.
• This Avidya is called Karana Shariram.
• It becomes Nimitta Karana for Sthula and Sukshma Shariram.
Karana Shariram
- Cause - Sheeryamanatvat
- Karanatvat - Decays, ends with knowledge of
the SELF
- Avidya = Sattva + Rajas + Tamas

Predominant
= Ignorance, absence
of knowledge
• Ignorance of Pot = Absence of knowledge of Pot.
• Absence of knowledge of SELF.
• Here Avidya = Upadhi of Jiva where Tamas + Rajas are Predominant.
• Why call it Avidya?
• Because it is put to an end by Vidya. 144
 • Nivritti happens by Jnanam.
• Where do we find the experience of pure Avidya?
• In Deep Sleep.
• Conditioning, Body, Upadhi in Deep Sleep is called Avidya.
• Jiva identifies with this Avidya, has the notion of I and mine and says I went to sleep, I
experienced nothing.

Identification means

I Mine

In the waking state, Jiva

identifies with

- Gross Body - Subtle Body - Causal Body

- Sadness, happiness =
Thoughts

In Dream State, Identification is with

Subtle Body Causal Body 145

 In Deep Sleep identified with only

Causal Body

Karana Shariram

• What is the meaning of identification with the causal body?

• I am ignorant of “Who am I”
• I – ness
• Don’t say this in thought-form during deep sleep.
• I remain ignorant in life because I don’t analyse the deep sleep state as above.
• After waking up – I was ignorant = Identification with the causal body.
• I and mine were there.
• What is experience?
• My experience during a deep sleep state was nothingness.
• Source of doubt of I rises from our non-understanding of deep sleep – Tamasic state.
• Dullness = I + Mine – ness in sleep.
• Jiva in Karana Shariram has a unique experience.

146
 Jiva is a common term depending
on where it identifies

Gross Body + Subtle Subtle Body + Atma Beyond 3

Causal Body
Body + Causal Body Causal Body bodies, Turiyam

- Vishwa - Teijasa - Prajna

Waking - Dream - Sleep
- Gross Body not
experienced
- Subtle – Body merged
with Causal Body
• I am pure Chaitanyam, the light of knowledge, without 3 Sharirams.
• Don’t identify with 3 bodies, and remain free as Turiyam, be aware, be alert.
• Understand 3 Gunas clearly.
Gita :

147
The blessed Lord said: It is desire, it is anger born of the active, all-devouring, all-sinful; know
this as the foe here in this world). [Chapter 3 – Verse 37]
b) Prajnah Tatra Abhimanavan :
• Jiva with sleep state identification is called Prajnah.3 derivations of Prajnah.
3 Derivations

(I) (II) (III)

- Pra + Ajnyaha - Prajna Yasya Asti Saha - Prajnah for Jnani

- Prakarshena Ajnayaha
- One who is exceedingly
ignorant.
- Natural in deep sleep
- Senses, mind folded up
- Karana Shariram
experience = Nothingness
- Waking state - ignorant of
Russian.
- Dream state – also say I
don’t know
- Sleep state: Ignorance is
complete.
- Easy meaning
Prajna - Enjoying Atma Ananda,
- That which has Prajnah = Bliss is not ignorant any
Knowledge more.
- That which has - Jiva experiences the bliss
knowledge = Prajnah of SELF though it is
- the opposite of 1st unaware.
derivation
- Ignorance also is
knowledge, known
- I know ignorance, don’t
voice it.
148
Ist Derivation :
Waking State – You know

What you know What you don’t know

Deep Sleep state

- I don’t know what I know - I just don’t know anything

= Prakrshena Agyanam
= Exceedingly ignorant

IInd Derivation :
• How do I say, I know ignorance in Deep Sleep?
After Waking :
• I recollect
• Recollection is proof of ignorance in sleep.
• One who recollects alone has to be the experiencer.

149
IIIrd Derivation :
• Prajna = Knowledge
• Prajna = Jiva identified with deep sleep state where he knows nothing.
= Senses not there, no experience of the Gross world
= No mind, no subtle thoughts.
• Jiva enjoys complete bliss, Ananda of pure SELF – This Jnani knows.
• Because of tamas, normal person doesn’t know we are experiencing SELF.
• Ego, Jiva, individual experiences bliss of SELF.
• Bliss = Prajna = Self = Consciousness, Bliss.
Chandogya Upanishad :
• Sada Sampatyate.
• He merges with Sat but he does not know because of Tamas.
• Prajna is there, he does not know.
• Jiva in deep sleep is called Prajnah – popular meaning.
• Main Point :
o Avidya in Karana Sharira of Jiva.
o Contrast it to Maya.
• Sa Karana Sharira Syat Avidya = Avidya.
150
 • Karana Sharira of Ishvara = Maya.
• Therefore if Jiva knows merger with Brahman, Sat, he is called Ishvara.

2 fold project in spirituality

- Know Satchit Ananda clearly - Know Karana Sharira clearly

as ones Svarupa. as the state of merging with
Sat Brahman.

Adhyaropa Definition :
• Adhyaropa Apavadabyam Nishprapancha Prapanchayate Sishyanam Bodha
Siddhyartham Tadvad Jnehi Kalpitam Puraha.
• Adhyaropa = Deliberate model of superimposition, constructed to explain Moksha
Svarupa.

151
Verse 18 :

At the command of Isvara (and) for the experience of Prajna the five subtle elements, ether,
air, fire, water and earth, arose from the part of Prakrti in which tamas predominates.
[Chapter 1 – Verse 18]

Prakrti – 3 Gunas

Expresses as 2 fold Creation

Maya – Samashti Avidya – Vyashti

Sattva Pradhana Rajo, Tamah, Pradhana

• Ishvara = Nimitta Karanam, instrumental, efficient cause of creation = Consciousness
reflected in Maya.

152
 Boga – Experience in Sanskrit
includes Both

Joy Sorrow

Pot

Clay Pot Maker

- Material cause - Efficient cause

- Inert - sentient cause
- Can’t create by itself - Who directs clay
- It has to be willed by Ishvara - Like Ishvara
- Sentient factor can create
transformation in the inert.

a) Ishvara Agnaya :
• Propelled by Ishvara creation comes.

153
 Prakrti

Predominately Tamas

Tanmatras, subtle elements, Butani are

born in order

Akasha, Vayu, Agni, Apaha, Prithvi

Gita :

Under Me as her supervisor, prakrti (nature) produces the moving and the unmoving; because
of this, O Kaunteya, the world revolves? [Chapter 9 – Verse 10]

154
Taittriya Upanishad :

From that (Which is ) this Atman, is space-born; from Akasa, air; from the air, fire; from fire,
water; from water, earth; from the earth, herbs; from herbs, food; and from food, man. [2 - 1 - 2]

I) Tanmatras without Panchikarana (Grossification process)

• Gross available for Indriyas to perceive.

5 subtle elements = Karana Srishti

Ishwara Creation

Sattwa Predominant Tamas and Rajas - predominant

• In Srishti – inert matter more, sentient beings less, so many undiscovered planets,
stars, galaxies.
155
 • We stay in room, bigger than us, stay in planet – bigger than us.
• In Butani, Sattva / Rajas / Tamas will be there as their content.
(I) Mothers property, (II) Sva Guna (III) Sva Karana Guna / Other
main property properties
Akasha Shabda Shabda
Vayu Sparsha Shabda + Sparsha
Agni Rupa Shabda + Sparsha + Rupa
Jalam Rasa Shabda + Sparsha + Rupa + Rasa
Prithvi Gandha Shabda + Sparsha + Rupa + Rasa
• All elements have Sattva / Rajas / Tamas.
Revision: Verses 17 & 18
I) Karana Shariram (Avidya) :
• Malina Sattva, defiled by Rajas / Tamas.
• Rajas / Tamas have the upper hand.
• Malina means sullied, defiled, dirtied by Rajas / Tamas.
• Rajas + Tamas overpowering, not always, otherwise Jiva can’t realise.
• Ishvara – Sattva predominant = Maya.
• Jiva cultivates Sattvik qualities and gets preponderance over Rajas + Tamas.
156
 2 conditionings of Brahman
with 3 Gunas

Sattva Dominant Rajas + Tamas dominant

- Maya conditioning of - Avidya conditioning of

Ishvara = Karana Prapancha Jiva = Karana Shariram

Flow

Brahman

Prakrti (Sattva / Rajas / Tamas)

Maya – Karana Prapancha Avidya – Karana Shariram

- Sattwa Dominant - Rajas and Tamas dominant

- Ishvara - Jiva identified with Karana
- No veiling Shariram is called Prajna
- only Vikshepa
- Sentient cause
- Nimitta Karanam
- Prakrti Starts the creation 157
 Maya (Material Cause – Tamas Pradhana)

Gets transformed to Jagat

• Ishvara = Sentient cause, Nimitta Karanam, wills creation, Ishvara Agneya.

II) From Maya – Prakrti, 5 subtle elements were born, Tanmatras.
• Buta Srishti, elements
• Creation over.
III) Bautika Srishti comes from Buta Srishti.
• Not mendley periodical chart.
• Transformation of 5 elements as per Sattva / Rajas / Tamas.
IV) From the Sattvika portion… organs of knowledge were born.

158
Verse 19 – 23 : Formation of creation – 5 Verses
Verse 19 : Sattva Amsha of 5 Elements organs of knowledge are born

From the sattva part of the five subtle elements of Prakrti arose in turn the five subtle sensory
organs of hearing, touch, sight, taste and smell. [Chapter 1 – verse 19]

Sattva aspect element Organ / Indriyam faculty

- Akasha - Srotra – Ear
- Vayu - Tvag – Skin
- Agni - Akshi – Eyes
- Jalam - Rasana – Tongue
- Earth - Ghrana – Nose
• Asadharana Karyam (Unique effect) at Karyam Vyashti level created.
• Sadharanam = Common – Karyam
= Combination of Sattvik aspect of 5 elements creates Antahkaranam.
• Faculties = Indriyam.
• Physical organ = Golakam
• Brain = Office of sense 159
• Person – not his office.
• Faculties express through Golakams – Eyes, Ears…
Indriyam Golakam
- Subtle - Physical organ
- Faculty - Destroyed
- Power - Formed by Sthula Butas
- Survives death of the body after Panchikaranam
- Taken to next body
- Formed by Tanmatras
- Sattvic aspect of each
element creates the
Jnana Indriyam.

Karyam

- Jnana Indriyas - Antahkarana

- Asadharanam - Sadharanam
- Bahya Karanam - Normal
- Indriyam - Antar Indriyam
- Vyashti - Mind – Intellect – Memory – Ego
- Individual - Governing principle for senses
- Unique - Samashti
- Vyashti 160
 If Karanam

Vyashti Samashti

- Particular - General, Total

- Karyam will be - Karyam will be
Asadharanam Sadhanaranam
- Unique

161
Verse 20 :

From a combination of them, all (i.e. sattva portions of the five subtle elements) arose the
organ of inner conception called Antahkarana. Due to the difference in the function, it is divided
into two. Manas (mind) is that aspect whose function is doubting and buddhi (intellect) is that
whose functions are discrimination and determination. [Chapter 1 – Verse 20]

• From aggregate, total Sattva Aspect – inner instrument is born.

2 types / functions of Antahkaranam

Mind Intellect

Doubting Firm decision

a) Taihi Sarvaihi :
• In total, Sattvic Amshas of 5 elements.
b) Antahkaranam Upajayate :
• An inner instrument is born.
162
 • Karanam = Jnana Sadhanam, instrument, means of knowledge.

Indriyam Antahkaranam
- Faculty - Flow of thoughts
- Inner ability
- Not thought
c) Vrutti Bhedena :
2 different functions in one
Antahkaranam

(d) Vimarsha Rupena (e) Nishchayatmika - Rupam

- Doubting type - Deliberation itself becomes

- Manas conclusion
- Enquiry, deliberation, oscillation - Mind graduates to become
- Is it this, that Buddhi
- Rope or snake - It’s Rope
- Good or bad - It's Good
- Post or Ghost - Decision taken
- Pariksha Rupam
- Examines
163
Revision – Verses 19, 20 :

I) Brahman – Sentient factor

II) Invisible Maya Shakti

Sattva / Rajas / Tamas

III) Prakrti

Predominately Tamas creates Tanmatras –

5 subtle elements (Bhuta Srishti)

Akasha Vayu Agni Jalam Prithvi

IV) From Sattvik Aspect of Tanmatras –

(Bautika Srishti – Elementals born)

Jnana Indriyas Manas – Buddhi

164
 Jnana Indriyam

Srotram, Tvag, Chakshu, Rasana, Ghrana

Antahkarana – 2 Functions / 2 Names

Manas – Mind Buddhi – Intellect

- Oscillating thoughts - Graduated thoughts, stable

- Vimarsha Rupa - Firm, decision
- Chitta included (Recollection - Nishchayatmika Rupa
takes time) - Ahamkara – Ego – I –
thought – firm included

165
Verse 21 :

From the rajas’ portion of the five elements arose, in turn, the organs of action known as the
organ of speech, the hands, the feet, and the organs of excretion and generation.
[Chapter 1 – Verse 21]

Vyashti :
• What is born from the Rajasic aspect of 5 elements?

Element Faculties of Action Subtle Organ

Akasha Speech Vak – Mouth
Vayu Grasping Pani – Hand
Agni Locomotion Pada – Movement
Prithvi Anus Upastha – Excretion
Apaha Genital Organs Payu – Procreation

166
 Gross Subtle Faculty / Property
- Golakam - Indriyam – from subtle
- Sthulam Tanmatras
- After Panchikaranam - Before Panchikaranam
Grossification

2 Levels in creation

167
Verse 22 : Samashti – Collectively 5 Rajasic Aspect creates - Prana

From a combination of them, all (i.e. the rajas’ portions of the five subtle elements) arose the
vital air (prana). Again, due to difference of function it is divided into five. They are prana,
apana, samana, udana and vyana. [Chapter 1 – Verse 22]

a) Taihi Sarvaihi Sahitaihi :

• From the Rajasic aspect of 5 elements in Aggregate vital air – Prana is born.
b) Vrutti Bhedat Sa panchada :
• Because of 5 different functions, 5 names are given to one Prana.

Pra An (Dhatu)

- Prakrushena exceedingly - Moves

- Kriyatmaka
- Enables action
- Physiological function
- All are powers, energies
168
Definition – Prana :
• Prananat Prana.
• Because of respiration, it’s called Prana (Breathing)
• Capacity of respiration
Definition – Apana :
• Apananat Apana
• To remove, and dispel, urine (Mutra) and faecal matter (Purusha).
Definition – Samana :
• Samikaranat – Power of digestion and assimilation.
• Through enzymes, bile, fluids, and juices, are secreted in glands.
Definition – Udana :
• Udvejauyati Marmani
• Stirs out undigested, and throws up.
• At death, stirs, and pushes Jiva out.
• Mermer chikitsa
• Mermar Sthanam – throat, painful place.
• Shakes up the body.

169
Definition – Vyana :
• Vyanayati Annam
• Circulates distributes nutrients in food.
• Only the stomach should not grow
• Sarva Vyadhi Prakopana (Antagonistic to all diseases).
What is the residence of each Prana?

Residence
Prana - Tip of Nose
Apana - Organ of excretions
Samana - Nabhi, Navel, Stomach
Udana - Throat, Kantasta
Vyana - Circulation – throughout the body - Akhila Shariram

Definitions :
• Prananat Pranaha
• Apanayanat Apana
• Samikaranat Samana
• Udvejayati Stirs
• Vyananat – Vyanayati Annam – circulates nutrients. 170
• Karma Indriyas + Prana :
o Action-oriented
o Rajas

Individual Total
5 Jnana Indriyas 2 Antahkaranams
5 Karma Indriyas 5 Pranas

Total 17
↓
Sukshma Shariram

171
Verse 23 : What is Linga Shariram? Sukshma Shariram?

The five sensory organs, the five organs of action, the five vital breaths of air, mind and
intellect, all the seventeen together form the subtle body, which is called the Sukshma or linga
Sharira. [Chapter 1 – Verse 23]

17 Components

5 Jnana Indriyas 5 Karma Indriyas 5 Pranas 2 Antahkaranam :

- Manas
- Buddhi

Verse 17 Verse 23
- Karana Shariram - Sukshma Shariram
- Causal body – made of Avidya - Made of 17 Components

Gross Subtle
- Can be comprehended by - Can’t be comprehended by
Senses Senses 172
Tal Linga :
• Indicator, pointer.
Example :

Smoke Fire
- Indicator - Inferred
- Seen - Unseen
Definition – Lingam :
• Lingam iti Anumapaka.
• Because of this, you make an inference.

Sukshma Shariram For

Lingam Consciousness
• In Sukshma Shariram alone consciousness gets reflected.
• When consciousness reflected, person is alive.
• In a dead body – all-pervading consciousness exists, with no sentiency.
• Sentiency is called Life, Pulse, Prana, Lingam.
• Lingam helps to infer the presence of life, and responses in the body, because of
Sukshma Shariram.
• Through mind – realise the self. 173
Katho Upanishad :

By mind alone could this (Brahman) be obtained (realised); then there is no difference here at
all. He, who sees any difference here, goes from death to death.

• Through the mind comes consciousness.

• Mind is a pointer, Linga Shariram for consciousness.

2 Reasons for being Lingam

Infer presence of Consciousness Takes you to Consciousness

Jiva identified with

Karana Shariram Sukshma Shariram Sthula Shariram

Named Pajnah Named Teijasa Vishwa

• If the foundation is grasped clearly, then Vedanta is understood perfectly. 174

Revision : (Verses 21 – 22 – 23)
I) Evolution of Buta Tanmatra, 5 elements from Maya – 3 Gunas.
II) Evolution of Bautika
• In each element – 3 Bagas Sattva / Rajas / Tamas.
III) From Vyashti Sattva – comes Jnana Indriyas
• From Samashti Sattva – comes Antahkarana – mind – intellect.
IV) From Vyashti Rajo Guna – comes Karma Indriyas.
• From Samashti Rajasika comes 5 Pranas.
V)

Sukshma Shariram (17)

5 Jnana Indriyas 5 Karma Indriyas 5 Pranas 2 Antahkaranam :

- Manas
- Buddhi

VI) Another name for Sukshma Shariram is Linga Shariram.

• Indicates the presence of consciousness.
• It’s in Sukshma Shariram, that a reflection of Chaitanyam happens. 175
• Available to us as sentiency, indicator of Consciousness.

Reflected Consciousness

Identified with

Samashti Prakrti Vyashti Prakrti

Consciousness

Reflected Consciousness 1 Reflected Consciousness 2

- Ishvara - Individual Vyashti – Avidya

- Total Maya, Samashti - Rajo – Tamo Pradhana
- Sattva Pradhana - Malina Sattva
- Vishuddha Sattva

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 Prajna

Identifies with Karana Shariram

Content = Avidya

Jiva = Reflected Consciousness

Sukshma Shariram
• Prajna doesn’t disidentify with Karana Shariram but identifies with Sukshma Shariram.
• Jiva identifies with Karana Shariram identifies now with Sukshma and gets the name
Teijasa.
• Similarly, Jiva with Sukshma Shariram identifies with Sthula Shariram and gets the
name Vishwa.

Teijasa has 2 Abhimanas 2

Vyashti
identifications

Karana Shariram Sukshma + Karana Shariram If 3 Virat

If only one, Prajna If two, Teijasa Sthula, Sukshma, Karana

Shariram 177
 Samashti Component of Prajna =
Ishvara

Vyashti Samashti Total

- Indriyam
- Avidya
- Reflected Consciousness +
Avidya Upadhi conditioning
- Reflected Consciousness has
identification with Sukshma
Shariram = Teijasa.
- Maya
- Reflected Consciousness
identifies with Maya Upadhi
called Ishvara
- Identifies with Samashti
Sukshma Shariram

• Reflected Consciousness doesn’t identify with total Sukshma Shariram but Ishvara
(which is already identified with Samashti – Maya).

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Verse 24 : Teijasa + Hiranyagarba :

By identifying himself with the subtle body (and thinking it to be his own), Prajna becomes
known as Taijasa, and Ishvara as Hiranyagarbha. Their difference is the one between the
individual and the collective (i.e. one is identified with a single subtle body and the other with
the totality of subtle bodies). [Chapter 1 – Verse 24]

• What is Prajnah?
• Reflected Consciousness identified with Karana Shariram.
• Prajna now identifies with Linga Shariram and is called Teijasa.
• Identification = Sense of Amness, oneness, I am that, Tadatmaya, Abhimana.
• Prajna becomes Teijasa Sattvam.
• Blueness – Nilatva – Manushyatvam – Tvam = Human - ness.
• Reflected Consciousness identified with total Karana Shariram = Maya = Ishvara.
• Ishvara becomes Hiranyagarbha identifying with total Sukshma Shariram.
• What is the difference between Vyashti, and Samashti?

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 Vyashti Samashti
- Teijasa - Hiranyagarbha
- Prajna - Raja
- Citizen - Identifies with Total
- Identifies, with himself - Sense of amness with every
- Sees only Sukshma Shariram body

• The individual, created being and the creator are essentially one.
• The difference is only in the identification with the individual and total conditionings of
the causal and subtle bodies.

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