bçõD] t]tv]

bçõD] t]tv]

Bodha Tattva

1

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b— ýÀ õiv]§− Brahma Vidya

t]tv] bçõD] ›\

jyçit] sv]rUp] s]ty] sv]rUp] #ò}]n] sv]rUp]

an]nt] sv]rUp] ñ]ndõ sv]rUp]

x¶õDd õcàEt]ny] sv]rUp] am]&t] ant]r−tm]nà

p—ýty]g] ˜tm]nà ÛõI äý&SN] p]rõmÅtm]nà

n]mç n]m]:

p]lÅx]v]n] vÅsÅy] p]Mõ/äý jÅÜòÅy] xÅiMõ/*g]N]e

b—ýÀõ iv]§− #ò}]n] p—ýsÅd−y] ÛõI vÅs¶devÅy] m]Mõ/g]Lõ\

hõirõ: ›\

›\ t]tvÅy] n]m]: ||

›\ t]tv]iv]de n]m]: ||

2 Bodha Tattva November 11, 2011



Introduction to Vedanta Today we start our dialog on t]tv] bçõD] Tattva Bodha which is concerned with the fundamental question “Who am I?” If one says “I know many things, and I also know that I do not know many other things, who is “That All-Knower I”? It is about That “All-Knower I” that we are concerned in this dialog. That “All-Knower I” is called Atma with reference to any individual person, and “Brahman” with reference to all humanity (Indeed entire creation) Therefore, to start with, the question is “Who is Atma?” (˜tmÅ äý:?) “Who is I?” In order to be able to understand, appreciate and answer that question, certain prerequired personal qualifications are necessary. Therefore, the text opens the topic, specifying those prerequired personal qualifications. The text contains a series of questions and answers in Sanskrit. We will concentrate primarily on the Sanskrit words, and their meanings and explanations. With this introduction, let us now go to the text together. t]tv] is s]ty] Bò}]v]: - Absolute Truth, as It is. bçõD] is knowledge. Therefore, t]tv] bçõD] is knowledge about Absolute Truth as It is. Thus t]tv] bçõD] is a kind of introductory text on Upanishad Knowledge. Though it is of an introductory nature, it is still a useful text, helpful in understanding Brahma Vidya Knowledge – knowledge about the true nature of oneself. The authorship of this book is not clear, but that is not important for our purposes. The text opens with these words:

vÅs¶devàn¨õ yçg]In¨õ\ n]tvÅ #ò}]n] p—ýdõ\ g¶ru\ |

m¶m¶Ü½Nò}]\ ihõtÅT]*]y] t]tv] bçõD]: aiB]DÆy]tà || n]tvÅ means n]m]säý&tvÅ vÅs¶dev]\ devàn¨õ c] -- vÅs¶devàn¨õ vÅs¶dev]\ n]tvÅ - After doing Namaskar to vÅs¶dev] – Sri Krishna. That Sri Krishna is pointed out here as devàn¨, yçgàn¨õ, #ò}]n]p—ýdõ\ and õg¶rum]/.



b— ýÀ õiv]§− Brahma Vidya devàn¨ -The Lord of all aiD]Sq−n] dev]tÅs – The Presiding Deities who give the fruits of all actions yçg]In õ – The Lord of all Yogis seeking mçÜ] – total fulfillment in life #ò}]n]p—ýdõ\ – The ONE who blesses the seeker with Brahma Vidya knowledge – Self knowledge (p—ýdõ: – The ONE who gives, who blesses) õg¶rum]/ – The ONE who is The Real Teacher, who dispels ignorance, and unfolds knowledge about The True Nature of one’s own self, indeed all existence. After doing n]m]sä−rõ to that vÅs¶dev] – Sri Krishna m¶m¶Ü½Nò}]\ ihõtÅT]*]y] – for the benefit of the seekers after Total Fulfillment in life, Total liberation from all forms of ignorance t]tv] bçõD]: aiB]DÆy]tà - this discourse on t]tv] bçõD] is being undertaken. This prayer verse also indicates the an¶b]nõD] c]t¶Sqõy] – the four-fold connection namely The aiõD]äý−ir, iv]S]y], s]\b]nõD] and ýp—ýyçj]n] The aiõD]äý−ir is m¶m¶Ü]u – the seeker of mçÜ] – Total Fulfillment in life iv]S]y] is t]tv] – The essence of what is being sought s]\b]nD] is the relationship between what is sought and the means for gaining it - bçõD] p—ýyçj]n] – The benefit of such knowledge, what is gained by such knowledge – mçÜ] Now the text begins sÅD]n] c]t¶Sqõy] s]\p]Ì] aiõD]äý−rõINò}\]

mçÜ] sÅD]n] B]Ut]\ t]tv] iv]vàäý p—ýä−rõ\ v]ÜyÅm]:

v]ÜyÅm]: = v]•\u wcCõ}]m]: - We desire to talk about, we will now explain (which simply means “Let me first explain” says the teacher) t]tv] iv]vàäý p—ýä−rõ\ - the method of discriminative enquiry on t]tv] (s]ty] Bò}}]v]:) – Absolute Truth as It is mçÜ] sÅD]n] B]Ut]\ – which is also the means of gaining mçÜ] - mçÜ]sy] sÅD]n] rUp]\ which “Means Itself” is the form of mçÜ] – Total Fulfillment in life t]tv] iv]vàäý p—ýä−rõ\ is Itself mçÜ] sÅD]n] B]Ut]\. t]tv] bçõD] and mçÜ] are identical Self-knowledge Itself is liberation. The seeker and the sought being identical, Self-knowledge Itself is liberation. Liberation for whom?



b— ýÀ õiv]§− Brahma Vidya sÅD]n] c]t¶Sqõy] s]\p]Ì] aiõD]äý−rõINò}\] - for those who are qualified, for those who are endowed with the four-fold qualifications for The Means (sÅD]n]), which means, the sÅD]n] for mçÜ], The Means for gaining mçÜ] is t]tv] iv]vàäý p—ýä−rõ – the Discriminative Enquiry on t]tv] - s]ty] Bò}]v]: – Absolute Truth as It is. “We will (now) explain for those who are endowed with the four-fold qualifications (sÅD]n] c]t¶Sqõy]\ ) the Mode or Discriminative Enquiry on Self-knowledge, which is also The Means for gaining mçÜ] –Total Fulfillment in Life, Total Liberation. One is considered qualified for That Knowledge only if one possesses the four-fold qualifications described below: The four-fold qualifications (sÅD]n] c]t¶Sqõy]) sÅD]n] c]t¶Sqõy]\ iäým]/ ? – What are the four-fold qualifications?

1. in]ty] ain]ty] v]st¶ iv]vàäý: - Clear knowledge, discriminative knowledge (iv]vàäý) of what is in]ty] – permanent, endless and limitless, and ain]ty] – impermanent and limited Thus iv]vàäý – the capacity to discriminate between what is in]ty] – ever-existent, and ain]ty] – transient, is the first qualification. 2. whõ ˜m¶ˆ] aT]* ’ýõl] Bçg] iv]r−g]: – The next qualification is iv]r−g] –r−g], means definite longings. iv]r−g]: means one who is free from definite longings. Thus iv]r−g] means dispassion born of iv]vàäý. Such iv]r−g] is called vàErõ]gy]. Thus whõ – in this world ˜m¶ˆ] – in the other world (whatever that be) also aT]* ’ýõl] Bçg] - enjoyment of aT]* ’ýõl] – fruits of one’s actions, fruits of sense objects of any kind. Thus dispassion to the enjoyment of the fruits of one’s actions, fruits of sense objects of any kind. Thus, dispassion to the enjoyment of the fruits of one’s actions, here and hereafter, which means vàErõ]gy] is the necessary next qualification.



b— ýÀ õiv]§− Brahma Vidya 3. The next necessary qualification is x]mÅidõ S]q/äý s]\p]i–]: – the group of six accomplishments or dispositions, beginning with x]m], which memans the six-fold qualifications describing the right disposition for gaining the necessary knowledge. (What the six qualifications are we will see shortly). Finally, 4. m¶m¶Ü]utv]\ c] wit] – the yearning for liberation (I want to be free). The above are the four-fold sÅD]n] c]t¶Sqõy]\. Now, referring to the above four-fold qualifications in]ty] ain]ty] v]st¶ iv]vàäý: äý: - What is meant by the discrimination between in]ty] and ain]ty] – the eternal and the transient? The answer is in]ty] v]st¶ Aäýâ b—ýÀõ; t]t]/ vy]it]irõ•\ s]v]*õm]/ ain]ty]\ | ay]\ A]v] in]ty]-ain]ty] v]st¶ iv]vàäý:

– Brahman alone is in]ty] v]st¶ – Eternal Existence. Other than That, everything else is ain]ty] – transient existence. This conviction, born out of thorough enquiry, is the discrimination (iv]vàäý) between Eternal and transient. Please note: v]st¶ is common to both in]ty] (Ever-existence) and ain]ty] (transient existence) in]ty] v]st¶ is b—ýÀõn]/ – That is ONE – That is to be recognized by enquiry ain]ty] v]st¶ is anything other than in]ty] v]st¶. Consequently, ain]ty] v]st¶ is known. But in]ty] v]st¶ is not known or knowable as an object. Only Its existence can be recognized through proper enquiry. That is what is called in]ty] ain]ty] v]st¶ iv]vàäý: iv]r−g]: äý: - What is iv]r−g] – dispassion? whõ sv]g]* BçgàS]u wcC}] r]õihõty]\ - The rõ]ihõty]\, absence of wcC}], desire for BçgàS]u – the enjoyment of fruits of one’s actions whõ – in this world, and also ˜m¶ˆ] – in the other world (sv]g]* – Heavan, etc.) whõ sv]g]* BçgàS]u - all possible pleasures



b— ýÀ õiv]§− Brahma Vidya whõ BçgÅ: - all pleasures (known or unknown) in this world, in the world one currently lives in, and also sv]g]* BçgÅ: - scripturally promised pleasures in Heavan. The total absence of any longing for such pleasures is iv]r−g] or vàEr−gy] – dispassion x]mÅidõ sÅD]n] s]\p]itt]: ä− /?– What is the six-fold sÅD]n] s]\p]t]/ – Sadhana-wealth, the six-fold wealth of mental disposition indicated by the word x]mÅidõ, x]m] (mastery over one’s mind), etc? The answer is x]m]:, dõm]:, [p]rõm]:, it]it]Üò}}}}], ÛõõDd}], s]mÅõDò}]n]\ c] wit] – That six-fold wealth of mental disposition is as follows: x]m]:, dõm]:, [p]rõm]:, it]it]Üò}}}}], ÛõõDd}] and s]mÅõDò}]n]\ – all both individually and collecvtively together With the attainment of this six-fold wealth – qualifications or accomplishments, the seeker (ij]#ò}]s¶) develops an integrated personality needed for spiritual enquiry. 1. x]m]: äý: - What is x]m] ? x]m] is m]õnç in]g—ýhõ – control or mastery over one’s mind, which means mastery over the ways of one’s thinking. It is only a relative mastery to start with. Absolute mastery over one’s mind involves a thorough knowledge of oneself. Therefore, gaining m]õnç in]g—ýhõ is a continuing process of endeavor. If I am impulsive, I am not a master. If I am deliberate, I have relative mastery. If I am spontaneous, I am a real master. x]m]: assumes a degree of quietude. Then listening becomes easy. Application of the mind in a given pursuit for sustained length of time becomes natural. The mind is an instrument. It is called ant]: äýrõN] – an instrument inside the body. Eyes and ears are bÅÁõ äýrõN]. Mind is behind the eyes and ears. An instrument is always in the hands of someone. The instrument itself does not decide and do. There is someone who uses the instrument. That someone is not an instrument in the hands of the instrument. Mind is called ant]: äýrõN], which itself tells exactly who the master is.



b— ýÀ õiv]§− Brahma Vidya The mind is an instrument in my hand, and it can be made use of for good or bad, just like any other instrument. When I reduce the mind to the level of an instrument for which I am the master, that is called x]m]:. Thus x]m]: is not suppression but mastery. 2. dõm]: äý: - What is dõm] ? dõm] is c]Ü]u: ˜idõ bÅÁõ win¨õy] in]g—ýhõ: – control or mastery over the external sense organs (bÅÁõ win¨õy]s) such as the eyes, etc. (c]Ü]u: ˜idõ), which means control or mastery at the level of the physical expressions. If you fail in x]m], resort to dõm], which means, even though emotionally something has happened, stop pursuing those impulses at the physical level. That is dõm]. dõm] is an emergency measure. For example, avoid fire. In case fire happens, use a fire-extinguisher immediately. 3. [p]rõm]: äý: - What is [p]rõm]? [p]rõm] is sv]õD]õm]õ* an¶SõQõ−n]\ Av]

- Practicing in everyday life (an¶SõQõ−n]\ ) one’s own õD]õm]õ* (sv]õD]õm]õ*) as best as one can (Av])

- The right õäým]õ* (activity) is õD]õm]õ* sv]sy] õD]õm]õ*: is sv]õD]õm]õ*: – one’s own duty, whatever that be. According to Sanatana Dharma, one has no rights at all. One has only continuous duties. When duties are well performed, rights follow naturally. All forms of duty become a kind of prayer and worship for me, as mçÜ] sÅõD]n] õD]õm]õ* for me, when I dedicate such duties to the Lord, and receive the fruits as the very grace of the Lord. I recognize the fact that the situations in which I find myself from time to time are not totally created by me. I welcome them as they come, as the very grace of the Lord. That is äým]* yçg] and that is also äým]* s]nyÅs]. In performing one’s own dutues, there is no pride involved. There is no r−g] or ©ex] – passion or hatred involved. In duty, there is nothing inferior or superior. Therefore, appreciate your duty and do your duty to the best of your ability. By doing your duty itself, you are happy.



b— ýÀ õiv]§− Brahma Vidya Therefore, [p]rõm] is doing exactly what is expected of you in the circumstances of your life. That is your duty and that is also your sv]õD]õm]õ*. That is äým]*yçg] and that is also s]nyÅs] (renunciation), which means total absence of Doership. You do your best, and that is possible only when there is total dedication and total absence of any sense of doership or ahõ\ä−rõ in you. That is [p]rõm]. 4. it]it]Üò}}}}] ä− - What is it]it]Üò}}}}] ? it]it]Üò}}}}] is x]It] [SN] s¶ýK] du:ýK]]idõ s]ihõSN]utv]\ - endurance of x]It] and [SN] – cold and heat (pairs of opposites), and their consequent s¶ýK] and du:ýK] – pleasure and pain

- it]it]Üò}}}}] is a cultivated attitude or frame of mind, born out of realization of what is s]ty]\ and what is im]TyÅ – what is permanent and what is transient, what is real and what is apparent, and what has value and what has no value.

- it]it]Üò}}}}] is the ability to live with situations which one cannot change anyway

Therefore it]it]Üò}}}}] is the positive quality of happy endurance of what comes one’s way. 5. ÛõõDd}] äýIdõ&x]I - What is the nature of ÛõõDd}] ?

g¶ru vàd−nt] vÅkyàS½u iv]ìvÅs]: ÛõõDd}] – ÛõõDd}] is usually translated as iv]ìvÅs] – faith. Faith in what? g¶ru vÅkyàS½u – words of the teacher vàd−nt] vÅkyàS½ – words of Vedanta Both are necessary. Not everybody is a teacher. A teacher is a teacher only with respect to the teaching. Only when the teaching is in-keeping with Vedanta (Upanishads), then alone one is a g¶ru.

A g¶ru is one who dispels ignorance. The g¶ru does not create knowledge. He or she just throws light on knowledge that is already there. Just as the light does not produce anything, but it dispels darkness and brings to light what is already there. The teacher teaches. Teaching is nothing but words. In Vedanta, the words themselves do not convey simply by their literal meanings, but they do convey Self-knowledge by implication. Thus, the Vedantic words become x]bdõ ýp—ýýmÅN] – pointers to Self-knowledge through their very sounds.



b— ýÀ õiv]§− Brahma Vidya For the Upanishad words to become x]bdõ ýp—ýýmÅN] – pointers to Self-knowledge, one needs a teacher, and to acquire that Self-knowledge, to begin with, one must have unqualified faith – iv]ìvÅs], in both the words of the teacher (g¶ru vÅky]) and the words of Vedanta (vàd−nt] vÅky]). That is ÛõõDd}]. ÛõõDd}] is usually translated as “Faith”; but it is not faith in any creed or dogma. It is a superior faith. It is - Faith in oneself, natural and spontaneous - Faith in the Infinite Power, lodged in one’s very being - Faith in the power of Truth and Goodness there is - Faith in the ultimate meaningfulness of life and the Universe - Faith in the totality of all positive attitudes – ˜st]ky] b¶iõDdõ - Faith in the impelling force behind at one’s efforts at character-building - Faith in the impelling force behind one’s civic virtues and social grace which one

calls culture - Faith in the impelling force behind one’s search for truth in science and religion - Faith is complete absence of cynical attitude in life Such is the nature of ÛõõDd}] 6.s]mÅõDò}]n]\ iäýâ - What is s]mÅõDò}]n] ? s]mÅõDò}]n] is ic]–] Aä−g—ýtÅ – single-pointedness of mind s]mÅõDò}]n]\ is s]my]ä/ý ˜õDò}]n]\. Bringing the mind well and deeply into a particular pursuit, and that is ic]–] Aä−g—ýtÅ – single-minded devotion to the particular pursuit of knowledge, which means - the mind must have a capacity to abide in the particular pursuit that is undertaken. - the mind must enjoy a capacity to apply itself deeply in a given pursuit of thinking, and that is called ic]–] Aä−g—ýtÅ How to acquire that capacity? It is like swimming. Swimming is learnt only by swimming. There is no other way. First one must have a value, and then do whatever needs to be done. Therefore, one must first recognize the value of s]mÅõDò}]n]. Then it progressively becomes easier to acquire, and ultimately, it becomes one’s nature.



b— ýÀ õiv]§− Brahma Vidya First, one must discern the problem of distraction with respect to the chosen pursuit of thinking. Every word is connected to every other word; every thought is connected to every other thought. Therefore, one can go from one word to any other word; similarly, from one thought to any other thought. Thus, any word or thought can trigger a new line of thinking, which can serve to distract one’s attention from one’s original thought. The ability to bring back one’s mind to one’s original thought from any distraction is s]mÅõDò}]n]\. Thus, all components of the six-fold sÅõD]n] s]\p]t]/ – the six-fold wealth of mental disposition, indicated earlier, have been described. Now about the fourth component of sÅõD]n] c]t¶Sqõy]\, namely m¶m¶Ü½utv]\ m¶m¶Ü½utv]\ iäýâ – What is m¶m¶Ü½utv]\ ? And that is “mçÜç mà B}]UyÅt]/ wit] wcCõ}]” - “Let me be free” – an overriding desire to be free, to gain mçÜ]. Free from What? Free from whatever one considers as bondage or limitation – free from xçäý (sorrow and distress) of any kind. If I am the location of my xçäý – sorrow and distress of any kind, I am also the location of my freedom from such xçäý. Consequently, the desire to be free is none other than your desire to be your natural Free Self – s]t]/ ic]t]/ ñ]ndõ sv]rõUUp] - Your Ever Free natural Self. When this desire has a value to you, you naturally seek mçÜ]. At]t]/ sÅõD]n] c]t¶Sqõy]\ - All this (together) constitutes the four-fold qualifications for gaining Self-knowledge (˜tm] #ò}]n]\). t]t]: t]tv] iv]vàäýsy] aiõD]ä−irõNù B]v]int]

t]t]: - Then (after gaining all the above four-fold qualifications), only then t]tv] iv]vàäýsy] aiõD]ä−irõNù B]v]int] - people become fit for the enquiry about t]tv] iv]vàä – enquiry on the Self-knowledge, knowledge about the true nature of all existence. We now go tho the next topic



b— ýÀ õiv]§− Brahma Vidya Now about t]tv] iv]vàä t]tv] iv]vàä: ä: - What is t]tv] iv]vàä – the discriminative enquiry on t]tv], enquiry on Self-knowledge, nature of b—ýÀõn]/ – nature of ˜tm]] – Nature of the Self in oneself and indeed in every self there is? ˜tm]] s]ty]\ t]t]/ any]t]/ s]v]õ*m]/ im]TyÅ wit] ˜tm]] s]ty]\ - Atma is TRUTH. Atma is REAL, Eternal, Ever-existent and unchanging and unchangeable, s]t]/ - Ever-existence (never subject to change) t]t]/ any]t]/ – other than That s]ty]\, other than Atma

s]v]õ*m]/ - everything else is im]TyÅ as]t]/ – transient existence, ever subject to change. im]TyÅ does not mean failure. Thus, a discriminative enquiry leading to the discovery that ˜tm]] alone is s]ty]\, and everything else is im]TyÅ (as]t]/). That is t]tv] iv]vàä ˜tm]] ä: - What is ˜tm]]? Or Who is ˜tm]]? sT]Ul] s]UÜõm] ä−rõN] x]rõIr−t]/ vy]it]irõ•:

p]Vc] äox] at]It]: s]n]/ av]sT]}] ˆ]y] s]ÜÆ

s]t]/ ic]t]/ ñ]ndõ sv]rUp]: s]n]/ y]: it]SQõit] s]: ˜tm]] s]: ˜tm]] – That Atma is y]: it]SQõit] – The ONE which stands, which means Which exists, which is at all times vy]it]irõ•: – distinct and separated

x]rõIr−t]/ - from x]rõIr – the entire body, which is made up of sT]Ul] x]rõIr – the gross physical body s]UÜõm] x]rõIr – subtle body and ä−rõN] x]rõIr – causal body Which Atma Itself p]Vc] äox] at]It]: s]n]/ being (s]n]/) beyond the five sheaths (covers born of ignorance) av]sT]] ˆ]y] sÅÜÆ s]n]/ - being also the witness of three states of awareness, and also

s]t]/ ic]t]/ ñ]ndõ sv]rUýp]: s]n]/ - and being also the very nature of s]t]/ ic]t]/ ñ]ndõ (All-Existence, All-Consciousness (Knowledge) – Bliss (All-Happiness) – all in ONE



b— ýÀ õiv]§− Brahma Vidya s]: ˜tm]] it]SQõit] - That Atma exists. That Atma is at all times. All the above words, indicating Atma, are now being explained. sT½l] x]rõIr iäým]/ – What is the gross physical body? p]Võc]I äý&t] p]Võc] m]h−B½tàE: äý&t]\ s]t]/ äým]* j]ny]\

s¶ýK] du:Kò}idõ B]og] ˜y]t]n]\ x]rõIrõ\

aist] jÅy]tà v]õD]õ*tà iv]p]irN]m]tà ap]ÜÆy]tà

iv]n]xy]it] wit] S]z/ iv]ä−rõv]t] t]t]/ sT]Ul] x]rõIr\ |

t]t]/ sT]Ul] x]rõIr\ – That gross physical body p]Võc]I äý&t] p]Võc] m]h−B½tàE: äý&t]\ – is made up of (äý&t]) the interactive, orderly grossification (p]Võc]I äý&t]) by the five great subtle entities (p]Võc] m]h−B½tàE:) s]t]/ äým]* j]ny]\ – as a result of the good actions of the pre-existent subtle human body s¶ýK] du:Kò}]idõ B]og] ˜y]t]n]\ x]rõIrõ\ – which has been the counter for the experiences of pleasure, pain, etc. in life, and

S]zõ/ iv]ä−rõv]t] – subject to the six modifications, namely aist], jÅy]tà, v]õD]õ*tà, iv]p]irN]m]tà, ap]ÜÆy]tà, iv]n]xy]it] wit] – is, born, grows, changes, decays and dies. Such is the nature of the gross physical body.

p]Võc] m]h−B½tàE: - By the five great subtle entities or the five great elements as they are often called. They are ˜ä−x] (Space), vÅy¶ (Air), aig¦] (Fire), ˜p]: (Water), and p]&T]v]I (Earth). Each arising from each previous one, and the original one, namely ˜ä−x], arising from ˜tmÅ (b—ýÀõn]/) Itself. In their original (pure formless states) they are called t]n]/ mÅˆ]s (subtle entities) The gross physical body is a grossification (orderly mixing up) of the above five subtle entities, which is decribed later. Naturally, the gross physical body, resulting from such grossification, occupies space, breathes air, is warm (due to the fire inside), is made up of water and minerals. s]UÜõm] x]rõIr\ iäým]/ – What is s]UÜõm] x]rõIr – subtle body?

ap]Võc]Iäý&t] p]Võc] m]h−B½tàE: äý&t]\ s]t]/ äým]* j]ny]\



b— ýÀ õiv]§− Brahma Vidya s¶ýK] du:Kò}idõ B]og] sÅõD]n]\

p]Võc] #ò}]nàin õyÅiN], p]Võc] äýmà *in õyÅiN], p]Võc]ýp—−Nò}]dõy]:

m]n]: c] Aäýâ b¶iDdõ: c] Aä] Av]\ s]tp]dõxÅäýlÅiB]: s]hõ y]t]/ it]SQõit]

t]t]/ s]UÜõm] x]rõIrõ\ | ap]Võc]Iäý&t] p]Võc] m]h−B½tàE: äý&t]\ – The s]UÜõm] x]rõIr (the subtle body) is made up of äý&t]\ - The five great subtle entities (˜ä−x], vÅy¶, aig¦], ˜p]: and p]&T]v]I) prior to their undergoing the process of grossification (ap]Võc]Iäý&t] p]Võc] m]h−B½t]s) (which means in their t]n]/ mÅˆ] states). t]n]/ mÅˆ] = the totality of all subtle entities strung together - s]t]/ äým]* j]ny]\ - (That subtle body also) is born of the good actions of the past - s¶ýK] du:Kò}idõ B]og] sÅõD]n]\ - (That subtle body also) is the means for experiencing the world of objects, leading to s¶ýK] and du:Kò} (pleasure and pain of life) - y]t]/ it]SQõit] - (The subtle body is) That which is, which exists, constituted of (along with) s]tp]dõxÅäýlÅiB]: s]hõ - 17 components, namely p]Võc] #ò}]nàin õyÅiN] - five organs of perception p]Võc] äýmà *in õyÅiN] - five organs of action p]Võc] ýp—−Nò}]dõy]: – five Pranas (Prana, Apana, Udana, Samana, and Vyana) and m]n]: c] Aäýâ b¶iDdõ: c] Aä] – one mind and one Buddhi t]t]/ s]UÜõm] x]rõIrõ\ – All that together constitute s]UÜõm] x]rõIr – subtle body p]Võc]ýp—−Nò}]dõy]: – the Five Pranas, they are the five physiological functions, namely ýp—Nò: – Respiration vyÅn] - Blood circulation

apÅn]: – Natural rejection of waste matter [d−n]: – Natural reactions s]mÅn]: – Natural assimilation or digestion Now about #ò}]nàin õyÅiN] (organs of perception) and äýmà *in õyÅiN] (organs of action) Ûoˆ]\ - The organ for the sense of hearing, ear tv]ä/ – the organ for the sense of touch, skin c]Ü]u: – the organ for the sense of sight, eye



b— ýÀ õiv]§− Brahma Vidya rõs]nÅ – the organ for the sense of taste, tongue G—õ]N]\ – the organ for the sense of smell, nose wit] p]Võc] #ò}]nàin õyÅiN] - thus, they are the five sense organs, or organs of perception Let us leave the next six lines on presiding deities. We will come back to them shortly. Continuing,

Ûoˆ]sy] iv]S]y]: x]bdõý g—ýhõN]\ - The field of experiences for the ear is reception of sound (x]bdõý g—ýhõN]\) tv]cç iv]S]y]: sp]x]* g—ýhõN]\ - the field of experience for the skin is the cognition of touch

c]Ü]uS]o iv]S]y]: rõUp] g—ýhõN]\ – the field of experience for the eyes is perception of forms rõs]nÅyÅ iv]S]y]: rõs] g—ýhõN]\ - the field of experience for the tongue is the cognition of taste G—õ]N]sy] iv]S]y]: g]\õD] g—ýhõN]\ wit] - and the field of experience of the nose is the cognition of smell Now about äým]* win õyÅiN] - organs of action vÅä/ pÅiN] p]−dõ pÅy]U [p]sTò}in] wit] p]Võc] äýmà *in õyÅiN]

vÅä/ – speech pÅiN] – hands p]−dõ - legs pÅy]U – anus and

[p]sTò}in] - the genitals wit] p]Võc] äýmà *in õyÅiN] - thus they are the five organs of action vÅcç iv]S]y]: Bò}]S]N]õm]/ – the function of the organ of speech is to speak

pÅNyç: iv]S]y]: v]st¶ g—ýhõN]\ – the function of the hands is to grasp things pÅdõyç: iv]S]y]: g]m]n]m]/ - the function of the legs is locomotion (motion from one place to another) pÅyç: iv]S]y]: m]l]tyÅg]: – the function of the anus (excretory organ) is the elimination of waste products [p]sTò}sy] iv]S]y]: ñ]ndõ wit] - The function of the genital organs is happiness (procreation consistent with propriety, D]m]* is indeed happiness)



b— ýÀ õiv]§− Brahma Vidya Now about dev]tÅs or Presiding Deities dev]tÅs are functionaries of p]rõmàìv]rõ, controlling all (each and every) function of one’s body vehicle at all times. Such Devatas are probably infinite in number. Some of the popularly known ones are the following. Some more are indicated later #ò}]nàin õy]s - (organs of perception) Ûoˆ]sy] idõä/ dev]tÅ - the presiding diety of the ear in space (˜ä−x]) tv]cç vÅy¶: - of the skin (the sense of touch) is air (vÅy¶) õc]Ü]uSù s}]Uy]*: - of the eyes (the sense of sight) is sun (s}]Uy]*) rõs]nÅyÅ v]ruNù - of the tongue (taste) is v]ruN] (rain water) G—õ]N]sy] aiìv]n}]O - of the sense of smell (nose) is Aswini Kumars (twins) Now about äýmà*in¨õy]s (organs of actions) vÅcç dev]tÅ v]i¿õ: – the presiding deity for speech is fire (v]i¿õ) hst]yç: wn¨õ: - of the hands, is Indra (wn¨õ) pÅdõyç iv]SN]u: - of the feet, is Vishnu (iv]SN]u) pÅyç: m]&ty¶: - of the organ of excretion, is m]&ty¶ (The Lord of Death) [p]sT]sy] p—ýjÅp]it]: - of the organ of Genitals, is p—ýjÅp]it] (b—ýÀ−) The above are some of the dev]tÅs – presiding Deities. We will see some more later. ä−rõN] x]rIrõ\ iäým]/ – What is causal body? ain]v]*}]cy] anÅidõ aiv]§− rUýp]\

x]rõIrõ ©õy]sy] ä−rõN] mÅˆ]\ s]t]/ sv]rUýp] a#ò}]n]\

in]iv]*äýlp]äý rUýp]\ y]t]/ aist] t]t]/ ä−rõN] x]rõIrõ\ |

ä−rõN] - means cause and ä−y]* means effect The gross physical body (sT]Uõl] x]rIrõ) and the subtle body (s}]UÜõm] x]rIrõ) already described, are ä−y]* x]rIrõs – effects for which the ä−rõN] x]rIrõ is the cause. Therefore, x]rIrõ ©õy]sy] ä−rõN] mÅˆ]\ - That which exists entirely as the cause for the other two bodies (namely the gross physical body and the subtle body)



b— ýÀ õiv]§− Brahma Vidya Both gross physical body and subtle body have distinct different forms and limbs. But the cause of these two bodies (the ä−rõN] x]rIrõ) has no limbs and no differentiated forms, which means in]iv]*äýlp]äý rUýp]\ - undifferentiated form. Thus ä−rõN] x]rIrõ – causal body exists in its undifferentiated form. Undifferentiated form means what? For example, “chain” is “gold”. “Ring” is also “gold”. Therefore gold is the undifferentiated form of chain and ring. ain]v]*}]cy] anÅidõ aiv]§− rUýp]\ s]t]/ sv]rUýp] a#ò}]n]\ - There are several words here indicating ä−rõN] x]rIr – the causal body. Let us deal with these indicators one by one. aiv]§− rUýp]\ - The causal body exists in the form of aiv]§− – Ignorance, which is itself anÅid – beginingless. aiv]§− here is s]t]/ sv]rUýp] a#ò}]n]\ – Ignorance of the Reality of ˜tmÅ – the Self of oneself. In an unmanifest form, such a#ò}]n]\ – ignorance is available in the deep sleep state. In a manifest form, such a#ò}]n]\ is available in a j]Iv] – in a living being. Thus a j]Iv] – a living being is a manifestation Self-ignorance. Thus the origin of j]Iv] (a living being) is ignorance of ˜tmÅ. Between j]Iv] and ˜tmÅ, there is a factor, and that factor is ignorance, and that ignorance is the cause for j]Iv]. Thus, the distance between j]Iv] and ˜tmÅ is a#ò}]n]\ – Ignorance. When did this ignorance begin? We cannot say, because - Beginning of something presupposes the absence of that thing before it began - Ignorance began means ignorance was absent till then. If Ignorance was not there before, means Knowledge must have been there before. If knowledge was there before, Ignorance could not have begun anyway. Therefore, Ignorance has no beginning. It is anÅidõ. Thus Ignorance has no prior absence. Atma also has no prior absence. But, unlike Atma, Ignorance can come to an end. Therefore, aiv]§− rUýp]\ - The causal body is in the form of Ignorance of Atma, and that Ignorance is anÅidõ – beginingless. s]t]/ sv]rUýp] a#ò}]n]\ means [s]t]/ – ever-existence, as]t]/ – transient existence subject to change] ignorance of s]t]/ sv]rUýp] ˜tmÅ - Ignorance of The Reality of Atma, The Self



b— ýÀ õiv]§− Brahma Vidya How does one establish the presence of Ignorance? If I do not know something, I know that I do not know that thing. I do not need any means of knowledge to establish my ignorance. That means, Ignorance is self-established. As said before, I do not need a means of knowledge to know that I exist. Therefore, Atma also is self-established. Then, what is the difference between Atma and a#ò}]n]\ (Ignorance?). The answer is: Atma is self-established and Its existence is Eternal, while a#ò}]n]\ – Ignorance is also self-established, but its existence is NOT Eternal. It vanishes in the wake of knowledge Now, where is this ignorance? The answer is, Ignorance exists only in my Awareness. This awareness or ic]t]/ – The universal Consciousness, is an apparent mixture of knowledge and ignorance (#ò}]n]\ and j]zõ\). It is only an apparent mixture because while (#ò}]n]\ is s]t]/, j]z\õ is as]t]/. Knowledge and ignorance are opposed to each other, but awareness is NOT opposed to either. Self-knowledge dispels Self-ignorance. Now, how far is this a#ò}]n]\ real? Is it something that exists in all the three periods of time? No, it vanishes in the wake of knowledge. Therefore we cannot call it s]t]/ – Ever-existence. Then, can one call it as as]t]/ ? No, because as]t]/ being transient existence (i.e. there was a time that it did not exist) as]t]/ has a beginning. On the other hand, a#ò}]n]\ (ignorance of Atma) has no beginning. Therefore, we cannot call it as]t]/ (transient Existence) Thus a#ò}]n]\ is neither s]t]/ nor as]t]/. That is why it is called ain]v]*}]cy]\ - That which cannot be described well, i.e. in exclusive terms. Ignorance is not a substance like pot. At the same time, ignorance is NOT something that one can say is non-existent. When the knowledge of the pot takes place, the ignorance of the pot goes away. Ignorance continues to exist until I become Omniscient, until I know everything. It is clear that I cannot gain Omniscience in the human mind, but Realization of Brahman is possible even for the human mind.



b— ýÀ õiv]§− Brahma Vidya When the realization that “I am indeed Brahman” takes place, I become free from all limitations of the mind. In fact, I become so free that I do not at all mind being ignorant of many things including the true nature of my own self. Therefore, ignorance is not an object. It is centered on one’s own self. Self-ignorance disappears in the wake of Self-knowledge. Until Self-knowledge takes place, I take myself simply as a sT]Uõl] s}]UÜõm] x]rIrõ – gross and subtle body subject to disintegration. Thus, in summary, the ä−rõN] x]rIrõ – The causal body is ain]v]*}]cy]\ – that which cannot be described in exclusive terms anÅidõ – That which has no beginning aiv]§− rUýp]\ - That which is in the form of ignorance of Atma x]rIrõ ©õy]sy] ä−rõN] mÅˆ]\ - That which exists entirely as the cause for the other two bodies, namely the gross physical body and the subtle body s]t]/ sv]rUýp] a#ò}]n]\ - That which is in the form of Ignorance of the Absolute Reality of Atma – The Self in]iv]*äýlp]äý rUýp]\ - That which exists in its undifferentiated form y]t]/ aist] t]t]/ ä−rõN] x]rõIrõ\ - That which so exists. That is the causal body av]sT]}] ˆ]y] -The three states of experience av]sT]}] ˆ]y]\ iäým]/ – What are the three states of experience? jÅg—ýt] sv]pn] s¶S¶ipt] av]sT]}]: -The waking, the dream and the deep-sleep are the three states of experience a) jÅg—ýt] av]sT]}] ä− what is the waking state? (Note av]sT]}] is feminine gender) ÛoˆÅidõ #ò}]nàinÿ]E:, x]bd−idõ iv]S]y]E: c]õ, #ò}]y]tà wit] y]t]/ sÅ jÅg—ýt] av]sT]}]

#ò}]y]tà - That which is perceived (recognized) ÛoˆÅidõ #ò}]nàinÿ]E: - by the (five) organs of perception namely the ear, the skin, the eyes, the tongue and the nose – Ûoˆ]\, tv]äý/, c]Ü]u: rõx]nÅ and G—õ]N]\ x]bd−idõ iv]S]y]E: - by the five fields of experience x]bd, sp]x]*, rUýp], rõs], g]\D] - reception of sound, cognition of touch, perception of form, cognition of taste and cognition of smell

y]t]/ sÅ jÅg—ýt] av]sT]}] - That state of experiencing sound, touch, form, taste and smell by the ear, skin, eyes, tongue and nose respectively is called the waking state.



b— ýÀ õiv]§− Brahma Vidya In such waking state one usually identifies oneself with one’s physical body – sT]Uõl]

x]rIrõ. sT]Uõl] x]rIrõ aiB]õmÅin] ˜tmÅ iv]ìv] wit] [cy]tà – The person who identifies oneself with one’s sT]Uõl] x]rIrõ – gross physical body, is called “iv]ìv]” as one who is complete. iv]ìv] means complete or whole (all inclusive).

sT]Uõl] x]rIrõ iv]ìv] sv]pn] av]sT]}] ä− wit] càt]/ - During the waking state, all the faculties of the body are operating fully and the individual considers oneself to be a complete form, recognizing such self as iv]ìv]* complete (* Recall õH iv]ìv]sv]E n]m]: – the very first ac]*n] in s]hõs—ýnÅm]).

In contrast, in the dream state, one is not a “complete” person. Whatever one does in the dream state, one does so helplessly. In the dream state, one cannot achieve anything. Dream state is essentially an outlet for things which must be let out. Thus dreaming is obviously a necessity; otherwise one will not dream at all.

sv]pn] av]sT]}] ä− - What is the “Dream state”? sv]pn] av]sT]}] ä− wit] càt]/, jÅg—ýt]/ av]sT]}]yÅ\ y]t]/ dõ&Sõqõ\, y]t]/ Ûut]\, t]t]/ j]in]t] vÅs]n]yÅ,

in]¨− s]m]yà, y]:p—ýp]Vc]: p—ýt]Iy]tà, sÅ sv]pnÅv]sTò}] | sv]pn}] av]sTò}] ä− wit] càt]/ – With respect to the question (if one asks the question) what is sv]pn}] av]sTò}] – the dream state, the answer is

jÅg—ýt]/ av]sT]}]yÅ\ - In the waking state of experience y]t]/ dõ&Sõqõ\ - whatever that is seen y]t]/ Ûut]\ - whatever that is heard (etc.) t]t]/ j]in]t] vÅs]n]yÅ - born of the left-over impressions of such experiences

(When one experiences something, it is not called vÅs]n]. When the experience is over, its leftover memories, impacts and experiences are called vÅs]n]s. The Vasana is only in s}]UÜõm] x]rIrõ – the subtle body, and not in sT]Uõl] x]rIrõ– the physical body

in]¨− s]m]yà - while one is sleeping

y]:p—ýp]Vc]: - which world of experience, which experience of Vasanas p—ýt]Iy]tà - is apparently experienced or projected by one



b— ýÀ õiv]§− Brahma Vidya sÅ sv]pnÅv]sTò}] - That is Dream state The world esperienced by one while sleeping is the dream state, and such experiences are born of impressions left on the s}]UÜõm] x]rIrõ – the sibtle body, consequent on one’s experiences in the waking state.

Dream is possible only while sleeping. From waking, one goes to sleep, and from sleep one goes to dream. Waking Sleep Dream – that is the sequence. Even the mixed up experiences one may have in the dream state are nothing but a mixing up of the impressions left of the experiences in one’s waking state.

s}]UÜõm] x]rIrõ aiB]õmÅin] ˜tmÅ t}]Ej]s]: wit] [cy]tà – The person who identifies oneself with one’s s}]UÜõm] x]rIrõ – subtle body, is called t}]Ej]s], the one who identifies oneself as the one in the dream state is called t}]Ej]s]. t}]Ej]s] means an effulgent, self-shining person without any corresponding physical identity.

at]: s¶S¶ipt] av]sTò}] ä− - Then, what is the deep sleep state? ahõ\ iäým]ip] n] jÅnÅim] s¶ýK]en] m]yÅ in]¨− an¶B]Uy]t] wit] s¶S¶ipt] av]sTò}] ahõ\ iäým]ip] n] jÅnÅim] - I do not know anything (experience of ignorance) s¶ýK]en] m]yÅ in]¨− an¶B]Uy]t] - sleep has been experienced by me happily, which means, on waking up, one feels “ I had a good sleep” wit] s¶S¶ipt] av]sTò}] - So is the Deep Sleep state Please note that even in this state of ignorance-experience “s¶ýK]en] m]yÅ (by me happily”) is involved; m]yÅ = “by me” which means “I” is involved s¶ýK]en] = “happily” which means “Happiness” is involved “I” is there, and that is where one can relate one’s happy experience in sleep Therefore, in the “Deep Sleep” state ahõ\ (I) + Happiness+ Ignorance are involved In deep sleep state, the experience of “Happiness” is there, but the knowledge that “I am Happiness” is NOT there. That means



b— ýÀ õiv]§− Brahma Vidya Knowledge is not there

In deep sleep state Ignorance is there

Therefore, that state of “I + Happiness + Ignorance” is called the Deep Sleep state (s¶S¶ipt] av]sTò}]) äý−rõN] x]rIrõ aiB]õmÅin] ˜tmÅ p—−#ù wit] [cy]tà

The person who identifies oneself with one’s äý−rõN] x]rIrõ - causal body in the Deep Sleep state is called p—−#ù - almost ignorant ( ýp—−yàN] a#Ån] almost ignorant) because one is not totally ignorant; consciousness is still there.

The three states of consciousness have thus been described. From this description it is clear that ˜tmÅ – The Self is identified only with one of the three bodies at any one time, and hence ˜tmÅ is called differently during the three states of existence. However, in reality, ˜tmÅ is the same and ever present in each state, and, is therefore called the witness or sÅÜ]I - av]sTò}]-ˆ]y]-sÅÜ]I - Witness to the three states of experience.

Waking state - “iv]ìv]“ (one who is complete v}]EìvÅn]rõ:) Deep sleep state - “ ýp—−#ù (almost ignorant, not totally ignorant, consciousness is still there) Dream state - “t}]Ej]s]“ (an effulgent self-shining person without any corresponding physical identity)

Recall mÅNõzuky] [p]in]x]t]/ Earlier ˜tmÅ was pointed out as

p]Vc] äox] at]It]: s]n]/ – distinct from five äox]s. Now p]Vc] äox]]: ä† - What are the five äox]s, five sheaths. äox] is a sheath. Here it is as though as a sheath or cover. In fact, what covers is ignorance (or universal error) The sT½l] x]rõIrõ - the gross physical body being the very object which one erroneously takes as oneself, it naturally covers what one really is.



b— ýÀ õiv]§− Brahma Vidya Since the body is mistaken as The Atma (The Self), the body becomes a cover for the vision of Atma. Now, what are the five sheaths, or five covers which one mistakenly takes as oneself Itself? To answer, they are:

aÌ]m]y]:, p—−N]m]y]:, m]nç m]y]:, iv]#ò}]n] m]y]:, ñ]ndõ m]y]: wit]

aÌ]m]y]: - The food sheath p—−N]m]y]: - The vital air sheath m]nç m]y]: - The mind sheath iv]#ò}]n] m]y]: - The intellect sheath ñ]ndõ m]y]: – The Ignorance Bliss sheath

c] wit] - These are the five expressions of ignorance (aiv]§−)

aÌ]m]y]: äý: - What is Food sheath? aÌ]rõsàn] Av] B]UtvÅ, aÌ]rõsàn] Av] v]&i£õ\ ýp—−py], aÌ]rUýp] p]&iT]vyÅ\ y]t]/ iv]l]Iy]tà, t]t]/ aÌ]m]y]

äox]: sT]Uõl] x]rIrõ\ ||

aÌ]rõs] is assimilated food (not simply aÌ] “food”) aÌ]rõsàn] Av] B]UtvÅ - Being born by the food assimilated by my parents aÌ]rõsàn] v]&i£õ\ ýp—−py] - having gained growth by the food assimilated by me aÌ]rUýp] p]&iT]vyÅ\ y]t]/ iv]l]Iy]tà - That which goes back into the earth from which it came in the form of food (all food came from earth only) t]t]/ aÌ]m]y] äox]: sT]Uõl] x]rIrõ\ - That is the Food sheath, which is the same as gross physical body (Food sheath = The Gross physical body)

Therefore, this gross physical body is aÌ]m]y] äox]:; the identification of ˜tmÅ with the gross physical body creates the appearance of the food sheath.

m]y] means iv]ä−rõ or modification. aÌ]m]y] means modification of food. Similarly,

p—−N]m]y] means of modification p—−N] m]nç m]y] means modification of mind iv]#ò}]n] m]y] means modification of intellect ñ]ndõ m]y] means modification of Ignorance bliss p—−N]m]y]: äý: – What is the Vital air sheath? p—−N]]§−:p]Vc]vÅy]v]: vÅgÅidõ win õy] p]Vc]äýâ, p—−N]m]y]: äox]:ý |



b— ýÀ õiv]§− Brahma Vidya p—−N] ˜idõ p]Vc]vÅy]v]: - Prana, etc. – the five vÅy¶s – the five physiological functions, namely p—−N] - Respiration apÅn] - Evacuation or elimination of waste matter vyÅn] - Blood circulation s]mÅn] - Assimilation or digestion [d−n] - Reaction or throwing out such as vomiting, etc. The entire physiological function, in whose presence the body is alive, and whose absence the body is declared dead, That is called p—−N]

And

vÅä/ý ˜idõ win¨õy] p]Vc]äýâ - the five organs of action, äým]* win¨õy]s namely vÅä/ý pÅiN],

pÅdõ, pÅy]U and [p]sT]]n] – speech, hands, legs, anus and genitals, which are the constituents of s}]UÜõm] x]rIrõ – the subtle body we talked about earlier. Thus the five physiological functions + the five organs of action, together, is called p—−N]m]y] äox] – the vital air sheath. m]nçm]y]: äox]: äý: - What is “The Mind Sheath?” m]n]: c] #ò}]nàin¨õy] p]Võc]äýâ, im]il]tvÅ yç B]v]it] s]: m]nçm]y]:

m]n]: c] - The Mind and #ò}]nàin õy] p]Võc]äýâ – The five organs of peception, namely Ûoˆ]\, tv]ä/ý c]Ü]u:, rõs]nÅ G—õ]N]\ - ear, skin, eyes, tongue and nose of the subtle body, the s}]UÜõm] x]rIr im]il]tvÅ – combined yç B]v]it] – y]: B]v]it] - what exists s]: m]nçm]y]: – That is the Mind Sheath – m]nçm]y] The Mind + 5 organs of perception m]nçm]y] - The Mind Sheath

The Text talks about “Mind” a little later

Generally, a äým]*-born Mind is described as s]\äýlp] iv]äýlp] m]n]: – a mind of vacillating and ever-changing nature.




- what you think about is s]\äýlp] - what you doubt about is iv]äýlp]

For example, - let me lock the door – it is s]\äýlp] - have I locked the door – it is iv]äýlp]

The process of thinking which is in the form of s]\äýlp] and iv]äýlp] is called m]n]:. On the other hand in]ìv]yÅitm]ä− b¶iDdõ – Buddhi or intellect is of the nature of decision. Therefore, That which is in]ìv]y] – “definite” or conclusive thinking is “Intellect”. The next question is iv]#ò}]n]m]y]: äox]: äý: – What is the Intellectual Sheath? b¶iDd õ#ò}]n]ein¨õy] p]Võc]äýâ, im]il]tvÅ yç B]v]it] s]: iv]#ò}]n]m]y]: äox]: |

b¶iDd - The Buddhi, The intellect which also includes ah\ä]r – the notion of doership + #ò}]n]ein õy] p]Võc]äýâ The senses of the five organs of perception namely

- the sense of hearing - the sense of touch - the sense of sight - the sense of taste and - the sense of smell

im]il]tvÅ yç B]v]it] – all together which exists s]: iv]#ò}]n]m]y]: äox]: - That is the Intellect Sheath Now compare m]nçm]y] and iv]#ò}]n]m]y] Mind + 5 #ò}]n]ein õy]s m]nçm]y]

Buddhi + 5 #ò}]n]ein õy]s iv]#ò}]n]m]y] Both m]nçm]y] and iv]#ò}]n]m]y] äox]s include the sense organs, the organs of perception. Mind and Buddhi are both behind the sense organs, the organs of perception



b— ýÀ õiv]§− Brahma Vidya Volition (m]n]:) leads to decision (b¶iDd). It is still a äox] (Sheath – cover) because, when I am not doing an action, I become a doer. When I see something, I become a seer. When I hear something, I become a hearer. Doership – the notion of doership is iv]#ò}]n]m]y] äox]. I decided to do something. That is iv]#ò}]n]m]y] äox]. When doership is imposed upon Atma, then it becomes iv]#ò}]n]m]y] äox]. Only when one is ignorant of oneself, one’s true self, the word äox] is used. The word äox] cannot be used when one realizes what “I am” The wise person also has aÌ]m]y], p—]N]m]y] m]nçm]y] and iv]#ò}]n]m]y] äox], but the wise person has no äox]. Therefore, one’s job is only to reduce aÌ]m]y] äox] to aÌ]m]y]

p—]N]m]y] äox] to p—]N]m]y]

m]nçm]y] äox] to m]nçm]y]

iv]#ò}]n]m]y] äox] to iv]#ò}]n]m]y]

ñ]ndõm]y] äox] to ñ]ndõm]y] Now, ñ]ndõm]y]: äý: - What is “Ignorance-Bliss sheath?” Av]\ Av] õä−rõN]\ x]rõIrõ B]Ut] aiv]§−sT] m]il]n] s]tv]\ ip—ýyÅidõ v]&i–] s]ihõt]\ s]t]/ ñ]ndõm]y]:

äox]ý: | iv]#ò}]n]m]y] is äox] where one takes oneself to be a äýtÅ* – Doer of the action ñ]ndõm]y] is äox] where one takes oneself to be the B]o•] – enjoyer of the fruit of action The wise person acts, and ignorant person also acts. The difference is not in action, the difference is in knowledge. For the wise person “I am not the doer, but doership is possible because of ˜tmÅ only”. For the ignorant person “I am the doer”. Again, for the wise person, doership is apparent, and consequently, enjoyership (or experiencership) is also apparent




•

•

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For the ignorant person, “I am the doer and hence I am also the enjoyer (or experiencer). Consequently, I consider myself ahõ\ s¶ýKÆ – I am now happy, or ahõ\ du:KÆ – I am now unhappy”, etc. Such enjoyership or experiencership imposed upon ˜tmÅ – The Self, makes the person a B]o•] – the enjoyer or experiencer. Such imposed attribute hides the vision of Atma to the ignorant person. The place where such hiding takes place is called ñ]ndõm]y] äox]. It is a äox] (cover) because it covers Atma from the person’s vision. Since one takes oneself to be an enjoyer, while in fact one is not, naturally that enjoyership is a äox] - ñ]ndõm]y] äox] – the nature of which is õä−rõN] x]rõIrõ B]Ut] aiv]§−sT]: - the notion of enjoyership that one obtains in the state of aiv]§− – ignorance of the nature of Atma, namely the õä−rõN] x]rõIrõ – the Causal body. Thus ñ]ndõm]y] äox] is indeed ä−rõN] x]rõIrõ, causal body, which is ˜tm]-aiv]§− -Ignorance of the true nature of ˜tmÅ. In summary, Atma is not one’s

gross physical body - sT]Uõl] x]rIrõ or subtle body - s}]UÜõm] x]rIrõ or causal body - õä−rõN] x]rõIr

And also, Atma is NOT all those associated with the above three bodies. The above three bodies and all their manifestations are effects for which the cause is ignorance of Atma (˜tm] aiv]§−) Now we must discuss the aiv]§− (ignorance) a little further. Let us first consider the nature of any cause-effect releationship. The effect is nothing but the cause in a different form. For example, the pot is nothing but clay in a different form. The cloth is nothing but cotton in a different form. The essential attribute is there, in both the cause and the effect. In the cause, the essential attribute is there in an undiffertiated form. In the effect, the essential attribute is in a differentiated form. That is the difference between cause and effect.



b— ýÀ õiv]§− Brahma Vidya Now, we say that the õä−rõN] – the cause for this body is aiv]§− or ignorance. Therefore, aiv]§− (absence of Self-knowledge) is the cause; and the live body (sT½õl] s}]UÜõm] x]rIrõ

– the j]Iv]) is the effect. If that is so, the essential attribute of this live body (the j]Iv]) must also be in aiv]§− (absence of Self-knowledge). The essential attribute of this j]Iv] (the live body) is three-fold:

(i) it has the ability to know (ii) it has the ability to act (iii) it can also be totally inert or ignorant

The tangible physical body (sT½õl] x]rIrõ – the gross physical body) is by itself inert in nature (it is only an ˜y]t]n]\ – a container). When it is enlivened or vivified by the subtle body (s}]UÜõm] x]rIr), it becomes alive, capable of knowledge and action. Thus the essential attribute of this sT½õl] s}]UÜõm] x]rIrõ - gross body and subtle body together, is three-fold in nature. They are

(i) Knowledge (ii) Action (iii) Inertness (ignorance)

The above three-fold attribute is also in the cause, namely aiv]§− – ignorance in an undifferentiated manner. They are called g¶N]s or qualities of the essential attribute. These three g¶N]s are s]tv], rõj]s]/ and t]m]s]/. s]tv] g¶N] accounts for knowledge quality rõj]s]/ g¶N] accounts for action quality t]m]s]/ g¶N] accounts for inert quality (meaning, ignorance quality) Thus we see that these qualities, namely s]tv] g¶N], rõj]s]/ g¶N] and t]m]s]/ g¶N] – susceptibility for knowledge, action and inertness, are there in aiv]§− – ignorance, in an undifferentiated form, and they are in the live body (the j]Iv], in you and me) in a differentiated form.



b— ýÀ õiv]§− Brahma Vidya That is why ñ]ndõm]y] is unfolded here as m]il]n] s]tv]\ which is the state where the s]tv] g¶N] (knowledge quality) is overpowered by the other two g¶N]s. That is the reason why ˜tmÅ – knowledge is not possible in the ignorance – bliss state (m]il]n] s]tv]\), and therefore, ñ]ndõm]y] becomes a äox] – a cover, preventing the true vision of Atma.

That is why ñ]ndõm]y] is unfolded here as m]il]n] s]tv]\ which is the state where the s]tv] g¶N] (knowledge quality) is overpowered by the other two g¶N]s. That is the reason why ˜tmÅ – knowledge is not possible in the ignorance – bliss state (m]il]n] s]tv]\), and therefore, ñ]ndõm]y] becomes a äox] – a cover, preventing the true vision of Atma. This m]il]n] s]tv]\ (impure s]tv]\) impaired susceptibility to gain knowledge, expresses itself as ip—ýyÅidõ v]&i–] s]ihõt]\ – experiences of pleasure, which are three-fold in nature, and they are:

This m]il]n] s]tv]\ (impure s]tv]\) impaired susceptibility to gain knowledge, expresses itself as ip—ýyÅidõ v]&i–] s]ihõt]\ – experiences of pleasure, which are three-fold in nature, and they are: ip—ýy] – when you see a desired object, the very sight of it gives you pleasure ip—ýy] – when you see a desired object, the very sight of it gives you pleasure mçdõ – when you get to possess that object, you get even more pleasure mçdõ – when you get to possess that object, you get even more pleasure p—ýmçdõ – when you get yo enjoy that object, you get still more pleasure p—ýmçdõ – when you get yo enjoy that object, you get still more pleasure All such pleasures are associated with m]il]n] s]tv]\ – impaired ability to acquire knowledge, and that is called ñ]ndõm]y] äox]. When one becomes dependent on such pleasures for one’s happiness, then one is governed by ñ]ndõm]y] äox].

All such pleasures are associated with m]il]n] s]tv]\ – impaired ability to acquire knowledge, and that is called ñ]ndõm]y] äox]. When one becomes dependent on such pleasures for one’s happiness, then one is governed by ñ]ndõm]y] äox]. Thus let us understand: Thus let us understand: aÌ]m]y] äox] is sT½õl] x]rIrõ (gross physical body) aÌ]m]y] äox] is sT½õl] x]rIrõ (gross physical body) p—]N]m]y] äox] p—]N]m]y] äox]

m]nçm]y] äox] are s}]UÜõm] x]rIrõ subtle body m]nçm]y] äox] are s}]UÜõm] x]rIrõ subtle body iv]#ò}]n]m]y] äox] iv]#ò}]n]m]y] äox] ñ]ndõm]y] äox] is ä−rõN] x]rIrõ (causal body) ñ]ndõm]y] äox] is ä−rõN] x]rIrõ (causal body) At]t]/ äox] p]Vc]õäýâ – these are the five sheaths At]t]/ äox] p]Vc]õäýâ – these are the five sheaths which means they are the five-fold expressions of ignorance which prevent the cognizance of Atma (˜tmÅ). Thus Atma is p]Vc] äox] õat]It]: – Atma transcends the five äox]s. It is beyond the reach of the five-fold expressions of ignorance, but it is present

which means they are the five-fold expressions of ignorance which prevent the cognizance of Atma (˜tmÅ). Thus Atma is p]Vc] äox] õat]It]: – Atma transcends the five äox]s. It is beyond the reach of the five-fold expressions of ignorance, but it is present in each one of them. That state of existence of Atma (s]t]/) is pointed out by the following words



b— ýÀ õiv]§− Brahma Vidya õm]dõIy]\ x]rIr\õ, õm]dõIy]]: p—−Nò}]:, õm]dõIy]\ m]n]: c], õm]dõIy]]: b¶iDdõ:, m]dõIy]\ #ò}]n]\ wit], svàn]Ev]

#ò}]y]tà, t]t]/ y]Tò}], õm]dõIy]tvàn] #ò}]t]\, äýqõäý ä÷Nõzõl] g]&h−idõäýâ, sv]smÅt]/ iB]nn]:, t]Tò}] p]Vc]

äoxÅidõäýâ, sv]smÅt]/ iB]nn]\ õm]dõIy]tvàn] #ò}]t]\ ˜tmÅ n] B]v]it] |

õ

m]dõIy]tvàn] #ò}]t]\ - Anything that is known as mine sv]smÅt]/ iB]nn]\ - is different from me (oneself) just as äýqõäý ä÷Nõzõl] g]&h a−idõ - bangle, ear-ring, house, etc. are different from me. Similarly, how does one generally look upon one’s body? õm]dõIy]\ x]rIr\õ - This is my body; this body is known to me as mine; õm]dõIy]]: p—−Nò}]: - These are my physiological functions (respiration, etc.) õm]dõIy]\ m]n]: õc] – This is my mind, my thinking õm]dõIy]] b¶iDdõ: - This is my Buddhi, my intellect õm]dõIy]\ #ò}]n]\ wit] -This is my knowledge (I know something, or, I do not know something, etc.) svàn}]Ev] (svàn] Av]) #ò}]y]tà – All this is known to me as mine, which means they are my possessions or attributes, but they are not ME. I am other than them. t]Tò}] - Similarly p]Vc] äoxÅidõäýâ - these five äox]s – these five expressions of ignorance, these three bodies namely sT½õl], s}]UÜõm], ä−rõN] x]rIr]:õ – the gross physical body, the subtle body and the causal body õm]dõIy]tvàn] #ò}]t]\ – they are known to me as mine. Therefore, none of them ˜tmÅ n] B]v]it] – can be myself, I am distinct from them. If that is so ˜tmÅ t]ihõ* äý: - then, what is ˜tmÅ Atma

(t]ihõ* means then, in that case) Atma is different from the three bodies and the five äox]s (sheaths). All that is mine is different from me. “I” is different from what I possess. The possesser is different from the object possessed. When the possesser is taken as the possessed, there is indeed confusion. It is indeed complete confusion because nobody feels that he or she is confused about the meaning of the word “I”.



b— ýÀ õiv]§− Brahma Vidya Thus the term “different from” shows what “it is” not. Now what “It is” is being told. t]ihõ*˜tmÅ äý: - Then, in that case, what is ˜tmÅ Atma? The answer is s]t]/ ic]t]/ ñ]ndõ sv]rUp]: - The inherent never-changing nature of Atma is s]t]/ ic]t]/

ñ]ndõ Existence-Knowledge-Bliss. Now we must know what is indicated by the words s]t]/, ic]t]/ andñ]ndõ. s]t]/ iäým]/ ? What is s]t]/ ? ä−l]ˆ]yà aip] it]SQit] wit] s]t]/

s]t]/ is That which exists (That which remains unchanged) in all the three periods of time, which means that which is not subject to change (not subject to negation) at any time. For example, the waker is negated in the dream state, and the dreamer is negated in the deep-sleep state. But I remain in all the three States of Experience. “I” is never negated in all the three States of Experience. “I” is never negated at any state of Experience, because I am The Experiencer. s]t]/ is Ever-existence. For s]t]/, there is never non-existence, which is why the Gita says (2-16) s]t]: aBò}]v]: n] iv]§õtà – Thus, Atma is s]t]: – Ever existent, which means Existence itself, which is expressed by the words like in]ty]\, aiv]nÅx]I, ap—ýmày]:, xÅìv]t]:, p¶r−Nù, etc.. All these words we will see in the B]g]v]t]/ g]ItÅ ic]t]/ iäým]/? - What is ic]t]/ #ò}]n] sv]rUp]: - The sv]rUp] – the inherent ever-existent, unchanging and unchangeable nature is #ò}]n]\ – knowledge, Absolute knowledge. Absolute knowledge means what? We always talk of knowledge of something. For example: Pot knowledge Chair knowledge Table knowledge Any knowledge

In all these forms of knowledge the object of knowledge changes



b— ýÀ õiv]§− Brahma Vidya From all such knowledge, remove the object of knowledge. What remains is the changeless Absolute Knowledge, knowledge in the undifferentiated form – That undifferentiated Knowledge which is ever-existenet, is called #ò}]n] sv]rUp]\. That undifferentiated knowledge always remains the same, unchanged and unchangeable. It becomes qualified when a particular knowledge takes place. Please note: That Absolute Knowledge was there even before the “Pot Knowledge” took place, and that “Absolute Knowledge” is still there when the pot is gone. That Knowledge in its absolute form, “Essential form”, Unqualified form is called #ò}]n] sv]rUp]\. Please understand: That “Absolute Knowledge” is free from any particular knowledge, and It is That knowledge because of which alone, the knowledge of any particular thing is apossible. That Absolute Knowledge, Undifferentiated Knowledge, which is the content of all knowledge, manifests itself in the mind as “Awareness”. Thus ic]t]/ is Pure Awareness. Please understand that Pure Awareness has no form. It is dimensionless. It is limitless. It is infinite. And That is Fullness Itself. That Pure Awareness is there, before any object awarensss takes place. And That Pure Awarenss continues to be there even after the object awarenss is gone. Thus, That ic]t]/ – Pure Awarenss exists in all the three periods of time. s]t]/ also is That which is in all the three periods of time. Then what is the difference between s]t]/ and ic]t]/? There is no difference. That means the two words s]t]/ and ic]t]/ indicate the same ˜tmÅ (Atma) which is Myself, “I”. That “I”, The s]t]/ and ic]t]/, is also ñ]ndõ. Now, ñ]ndõ: äý: - What is ñ]ndõ (Anand)? The answer is s¶ýK] sv]rUp]: - The nature of Anand is Absolute Happiness. It is not a Happiness dependant on anything. One gets a kingdom and becomes happy. Another renounces the kingdom and becomes happy. There is no difference in their happiness. In all happiness, there is a fullness involved. In fullness, there can be no difference.



b— ýÀ õiv]§− Brahma Vidya The limitless ˜tmÅ (Atma) experienced in a given frame of mind is indeed s¶ýK] – Absolute Happiness. That means, the Nature of a Happy Mind is the nature of Atma. ñ]nd is the very content of the happy frame of mind, undifferentiated happiness, because of which alone any happiness is possible. Therefore s¶ýK] sv]rUp]: – The undifferentiated happiness, the very content of all happiness, because of which alone one becomes happy, That is ñ]nd. When do you become happy – only when you are yourself. Therefore, happiness is the very nature of Self. That happiness will not come and go. It always IS. Therefore, That which always is s]t]/ That which always is ic]t]/ That which always is ñ]ndõ Thus s]t]/-ic]t]/-ñ]ndõ all refer to the same ˜tmÅ, the same “I” Thus Happiness always IS. It never comes and goes. It appears as if happiness comes and goes. Unhappiness belongs to the mind only. That is why ñ]ndõm]y] is included in äox] “sheath” – The “Ignorance Bliss sheath”. When you are not your natural self, you become unhappy. When your mind denies you, your very nature, you become unhappy. There is in fact no logic for being unhappy. Therefore, when there is really no reason to be unhappy, one can always invent any number of reasons for one’s unhappiness. Truth is always ONE. Untruths can be many. Happiness is always the same, in whatever frame of mind one finds that happiness. Happiness is ONE and ever-present. Unhappiness is only a transient superimposition. There is no second s]t]/, second ic]t]/ or second ñ]ndõ. Undiffrentiated ñ]ndõ Undiffrentiated ic]t]/ all refer to ˜tmÅ and That is “I” Undiffrentiated s]t]/ which is never subject to negation.



b— ýÀ õiv]§− Brahma Vidya Av]\ s]t]/ ic]t]/ ñ]ndõ sv]rUýp]\ svÅtmÅn]\ iv]jÅn]IyÅt]/

Av]\ - In this manner iv]jÅn]IyÅt]/ - may one know oneself properly sv]-˜tmÅn]\ sv]rUýp]\ - the nature of one’s own self to be

s]t]/ ic]t]/ ñ]ndõ - Sat-Chit-Anand Existence-Knowledge-Bliss If I know myself properly, I can never be a seaker of s]t]/ ic]t]/ ñ]ndõ, because I am s]t]/

ic]t]/ ñ]nd. One can be a seeker of oneself for the time-being. When the seeker of s]t]/ ic]t]/ ñ]nd seeks s]t]/ ic]t]/ ñ]nd, between the seeker and the sought, there is only an island of aiv]§− – Ignorance, which is A barrier for Self-knowledge. All Sadhana, all means to overcome such ignorance barrier, are only to gain Self-knowledge. That is where the Upanishads come into the picture. The Upanishads become a p—ýmÅN] – a means of overcoming that ignorance-barrier and gain Self-knowledge. The p—ýmÅN] – the Upanishads, restore the vision of ˜tmÅn]\ iv]jÅn]IyÅt]/ – Atma to be known for certain, the nature of ˜tmÅ – The Self, is no longer a matter of belief. If one has limitations of understanding the words of the Upanishads, one must first become fit for such understanding through sÅõD]n] c]t¶Sõqõy]\ – the four-fold qualifications we talked about earlier. Sat-Chit-Anand cannot be improved upon. With sÅõD]n] c]t¶Sõqõy]\ – with the four-fold qualifications, especially with ÛõDd}], one can gain that knowledge of Atma through the words of Upanishads, called Vedanta. Vedanta does not bother about your limitations at all. It says clearly that one’s real nature is Sat-Chit-Anand. It does not say that you will become s]t]/ ic]t]/ ñ]ndõ in due course. There is a fact involved here. No promise is held out. Only knowledge is involved here. In order to gain that knowledge, Vedanta offers a means, provided you are qualified enough for that knowledge.



b— ýÀ õiv]§− Brahma Vidya So far we have been talking about Atma (˜tmÅ). ˜tmÅ is s]t]/ ic]t]/ ñ]ndõ sv]rUýp]: – The very nature is s]t]/ ic]t]/ ñ]ndõ s]t]/ - ä−l]ˆ]yà aip] it]Sqõit] - That which exists in all the three periods of time ic]t]/ - #ò}]n] sv]rUýp]: - That which is Absolute Knowledge, which means limitless undifferentiated knowledge, which is the source of all knowedge ñ]ndõ - s¶ýK] sv]rUýp]: - That which is Absolute Bliss, which means Limitless Undifferentiated Happiness, which is the source of all happiness. Thus we have seen that ˜tmÅ is s]ty]\, t]t]/ any]t]/ s]v]*õm]/ im]TyÅ wit]. Atma alone is s]ty]\ – real, truth, eternal. Everything else is im]TyÅ (as]t]/ or anÅtmÅ), i.e., apparent, unreal or transient. s]ty]\ is That which is in all the three periods of time without undergoing any change, That which is never subject to negation, That which is always the same. That means that s]ty]\ and what is indicated by the word s]ty]\ have the same correlation at all times, and there is never any change in that correlation. If at all a word can communicate, only the word s]ty]\ can communicate, because the correlation between the word and its content always remains the same. We may choose to call a pot a pot all the time, even though the pot undergoes change from time to time. The correlation between the word pot and what it indicates is never the same, because pot is im]TyÅ – a state of transient existence. im]TyÅ, by its very transient nature, is not available for any definite independent communication. So far, we have been talking about Atma with reference to an individual. This entire world or this entire creation (of which the individual is only a part), has not yet been accounted for. We are now going to consider this creation, the j]g]t]/ as a whole. The total creation, of course, includes the individual. With reference to the total creation, let us now see what is s]ty]\ and what is im]TyÅ. That Atma is s]ty]\ with reference to the individual, we have already seen. Whether the same Atma is s]ty]\ with reference to the total creation, we shall now see.



b— ýÀ õiv]§− Brahma Vidya What is ˜tmÅ is the original question. The answer is s]t]/ ic]t]/ ñ]ndõ sv]rUýp]: s]t]/ – That which exists in all the three periods of time, and is never subject to change ic]t]/ - That which is Absolute, Limitless, Undifferentiated knowledge, ever existent and never subject to change ñ]ndõ – The Limitless, Undifferentiated Happiness, Ever existent and bever subject to change. Further, ˜tmÅ s]ty]\ any]t]/ s]v]*õm]/ im]TyÅ - Atma alone is s]ty]\ – Real, Ever True. Everything else is im]TyÅ – unreal, transient existence, always subject to change. The text now introduces the word b—ýÀõn]/ (Brahman). What is Brahman? The Upanishads say: ay]\ ˜tmÅ b—ýÀõ – (Mandukya Upanishad) The Self in oneself, and indeed in every self, is Brahman. Thus Atma is Brahman b—ýÀõ Av] ahõ\ aism] (Brhadaranyaka Upanishad) - I am indeed Brahman, The Atma. The Self in myself is Brahman ›\ wit] b—ýÀõ (Taittiriya Upanishad) - The word OM – the sound OM, is Brahman. p—ý#ò}]n]\ b—ýÀõ (Artreya Upanishad) - The Pure Consciousness, That because of which one is conscious of anything is Brahman. Therefore, I am Brahman; Atma is Brahman. OM is Brahman. In fact, all Existence is Brahman. b—ýÀõ Av] wdõ\ s]v]*õm]/ - With this understanding, let us go to this lesson. b—ýÀõ]ÛõyÅ mÅyÅ aist] - There are three Upanishad words here to be understood. They are b—ýÀõ, mÅyÅ and a]ÛõyÅ b—ýÀõ – What is b—ýÀn]/? (Atma is Brahman) s]ty]\ #ò}]n]\ an]nt]\ b—ýÀõ – Brahman is pointed out as - That which is Ever-existent - That which is All-knowledge All the three in ONE - That which is All-inclusive and Endless That is the true nature of Brahman (Atma). Please NOTE: Brahman (Atma) is singular. There are no two Brahmans; and It is That ONE Brahman towards which all the three pointers are directed, and



b— ýÀ õiv]§− Brahma Vidya mÅyÅ (Maya) is the inherent Infinite Power of That Brahman manifesting Itself in the forms of Satva, Rajas and Tamas gunas (attributes) in their limitlss dimensions. ˜Ûõy]] - Ever being as a totally dependent entity. In the context here: b—ýÀõ]ÛõyÅ mÅyÅ aist] means “Maya always exists being totally dependent on Brahman”, which means, Maya never has any independent existence, which also means that the very abode of Maya Power is Brahman Itself. That means that b—ýÀõn]/ (Brahman) is the˜Ûõy] sTò}]n]\ – The Location of the Highest and the most Superior Power to which any person can totally surrender for one’s safety and ultimate salvation by the very grace of Brahman. When one totally surrenders to That Brahman, at the will of that Brahman, one gains also the powers of all Satva, Rajas and Tamas gunas in their limitless dimensions, which means, one becomes ONE with Brahman Itself. That is what the Gita and the Upanishads call as p]UN]** Wìv]rõ x]rõNò}]g]it] – Total surrender to the will of Parameswar. aT] c]t¶iv]*x]it] t]tv] [tp]i–] p—ýä−rõ\ v]ÜyÅm]: aT] – Then c]t¶iv]*x]it] – 24 t]tv] - essentials, principals or factors (t]tv]s) [tp]i–] p—ýä−rõ\ - manner of creation or evolution v]ÜyÅm]: – we shall state or explain The entire creation is now reduced to 24 Tattvas or essential factors. Let us now talk about how they came into existence (t]tv] [tp]i–] p—ýä−rõ\). b—ýÀõ]ÛõyÅ s]tv] rõj]st]mç g¶Nò}]itm]ä− mÅyÅ aist]

b—ýÀõ]ÛõyÅ mÅyÅ aist]

mÅyÅ is (exists) depending on b—ýÀõn]/ (b—ýÀõ a]ÛõyÅ) s]tv] rõj]: t]m]: g¶Nò}]itm]ä− mÅyÅ - Maya (mÅyÅ) itself is of the nature of the three g¶N]s, namely Satva, Rajas and Tamas in their limitless dimensions. Essentially the same material is presented in our temple scripture readings. In Gita 7, pages 14 – 18 under the headings Wìv]r,õ b—ýÀõn]/, im]TyÅ and mÅyÅ

Let us now read this material included in the next five pages



b— ýÀ õiv]§− Brahma Vidya First about Wìv]rõ. The more we see this creation, the more we find that it is a deliberate and meaningful creation, governed by the never changing and unfailing Laws of Nature, which also have the inherent capability to bring about infinite changes in the means and ends of every day life. It is then obvious that there must be a creator who is the cause for all this creation. That creator must be a conscious Being capable of deliberation, which means that creator must have ic]t]/ sv]Ðp]\, must also have knowledge of all that exists in this creation –

which means s]v]*#]tv]\, and must also have all the skills and the powers needed for such creation. That creator must be s]v]*x]i•mÅn]/. It is That creator whom we call Wìv]rõ

or p]rõmàìv]rõ. If such a creator exists, then this entire creation is simply a spontaneous expression of the knowledge and power of That creator. Let us now consider the knowledge aspect only. The creator must have all knowledge – knowledge of everything that exists in this creation. But then, He must have had that knowledge even before creation; only then can He create. We also know that knowledge itself is never created, it is always there. Only ignorance is removed. Therefore, The All-creator is All-knowledge even before creation. That All-knowledge is Ever-existent. Therefore The All-creator is Ever-existent. The All-creator being a conscious Being, must be conscious of all-knowledge even before creation. It is that Ever-existent, All-conscious, All-knowledge, All-powerful Being, whom we call Wìv]rõ or p]rõmàìv]rõ – The Lord of this Universe, or simply God. Two causes are needed for any creation:

1. The knowledge of the thing to be created together with the ability to create. This is called in]im]–] ä−rõN]\ or the Efficient Cause; and,

2. The material needed for creation, i.e. the material of which this creation is made. This is called [pÅd−n] ä−rõN]\ or the Material Cause

This is indeed obvious, that it is not enough to have the knowledge and the skill needed to create a pot. Together with that knowledge and skill, one must also have the clay, the material needed to make the pot, in order to actually create a pot. That Wìv]rõ is the in]im]–] ä−rõN]\ – the Efficient cause for this creation is understandable. Vedanta says that Wìv]rõ is also the [pÅd−n] ä−rõN]\ – the Material Cause for this



b— ýÀ õiv]§− Brahma Vidya creation. That Wìv]rõ is both the in]im]–] ä−rõN]\ as well as the [pÅd−n] ä−rõN]\ – the Efficient cause as well as the Material cause for this creation, is an extraordinary declaration of our Upanishads. Let us try to understand what this declaration implies. Just as pot can never be separate from clay which is its material cause, this creation – anything in this creation – can never be separate from its material cause, namely Wìv]rõ. This means, whatever there is in this creation, it is only Wìv]rõ and nothing else. Therefore, the question “Where is Wìv]rõ ?” does not arise. Wìv]rõ is everywhere in this creation, because the material cause for this creation is in every material in this creation. The question “How many Wìv]rõs are there?” also does not arise, because,

there is only one material cause for the entire creation, namely Wìv]rõ. Therefore, Vedanta makes this amazing declaration, that there is not only ONE God, there is ONLY God in this creation. Further, consider the relationship among the pot, the clay, and the pot-maker: -the pot is the creation -the clay is the material cause for the creation, and -the pot maker is the efficient cause for the creation involving knowledge and skill Pot is nonseperate from clay. But the pot-maker is separate from the pot. Similarly, the creator – Wìv]rõ is separate from the creation. That means, while the creation can never be separate from Wìv]rõ, Wìv]rõ always remains separate from the creation. This is possible only because, Wìv]rõ is both the efficient cause, as well as the material cause for this creation. Sri Krishna says that, as we will see later: m]tsTÅin] s]v]*B½tÅin] n] cÅhõ\ tàS¶ av]isT]tù (9-4) All beings are nonseperate from ME, but I remain separate form them. Now, the question arises – “Can the creator and the creation be the same?” Vedanta says “yes”. An example is of oneself and one’s own thought creations. My dream-creation does not stand apart from me, though I always remain independent of my dream, and all my thought creations. That being so, what is the distance between the creator and the creation? None, no distance whatsoever. That means, there is no distance between Wìv]rõ and anything in his creation.



b— ýÀ õiv]§− Brahma Vidya When you touch that pot, you touch the clay; similarly, when you touch anything in this creation, physically or mentally, you touch Wìv]rõ. That is the Vision of Wìv]rõ according to our Upanishads. That is what is communicated by the Upanishad words: WxÅvÅsy]\ wdõ\ s]v]* \, y]t]/ iäýâc] j]g]tyÅ\ j]g]t]/ - Whatever there is in this creation, is

nonseperate from Wìv]rõ. We will return to “Wìv]rõ” again, later in this brief reflection –

m]n]n]\. Now about b—ýÀõn]/ Analyzing the nature of SELF from the point of view of an individual jÆv], the

Upanishads say that the real-unchanging nature of SELF is ˜tmÅ, whose sv]Ðp] is s]t]/

ic]t]/ ñ]ndõ.

s]t]/ is That which is, which exists in all the three periods of time – past, present and future ä−l]ˆ]yàip] it]Sqõit], t]t]/ s]t]/ – That which is not subject to negation at any time, which means That which is Ever-Existent; ic]t]/ is That which is #Ån] sv]Ðp]: – all knowledge in its absolute undifferentiated form, which means Limitless Awareness; ñ]ndõ is That which is s¶K] sv]Ðp]: - Absolute Happiness – Fullness – All Inclusiveness – p½N]* \. Thus Ever-Existence, Limitless Awareness, All-Inclusiveness – all in ONE – That is the nature of ˜tmÅ – The SELF. This nature of SELF is the same for every body Now, just for the sake of clarity of understanding, consider that Wìv]rõ also conducts an enquiry on the nature of His own SELF, as the material cause for this entire creation. He finds that His SELF also is the same s]t]/ ic]t]/ ñ]ndõ. In the words of the Upanishads, the SELF of an individual being is called ˜tmÅ, and the

SELF of the total creation is called b—ýÀõn]/, which means the t]tv] – the essential nature

of an individual person is ˜tmÅ, and the t]tv] – the essential nature of the entire

creation is b—ýÀõn]/, which also means that the the t]tv] of Wìv]rõ is b—ýÀõn]/.



b— ýÀ õiv]§− Brahma Vidya Now, can there be a difference between ˜tmÅ and b—ýÀõn]/ ? No, because, in either case, It is

the same s]t]/ ic]t]/ ñ]ndõ which is limitless and all inclusive, and there cannot be two limitless and all-inclusive entities. Therefore, ˜tmÅ and b—ýÀõn]/ are identical.

˜tmÅ has been characterized as sTÅN¶:, in]tyù, s]nÅt]nù - stable, eternal and never subject to change (2-24), and so is b—ýÀõn]/. In particular, since ˜tmÅ is changeless, b—ýÀõn]/

also is changeless. But, this creation, whose real nature is Wìv]rõ, appears to be

changing all the time. If this ever changing creation is really Wìv]rõ, and the t]tv] of

Wìv]rõ is the changelss b—ýÀõn]/, how does b—ýÀõn]/ become Wìv]rõ?

Does b—ýÀõn]/ undergo any change to become Wìv]rõ – the creation? The answer is “No”. The limitless b—ýÀõn]/ does not undergo any change. If It undergoes any change, then It cannot be limitless. How then, is creation possible? Vedanta says that without undergoing any change, b—ýÀõn]/ appears as creation in all its infinite forms, names and attributes. Whatever change there is, it is only in transient appearance, and not in its intrinsic nature. How is such change possible? To answer this question, we go to the next word im]TyÅ. Now about im]TyÅ b—ýÀõn]/ is the cause, and creation is the effect. Any effect is nothing but the cause in a particular form. This is easily understood from the relationship between cotton and cloth. Cotton is the cause, and cloth is the effect. When the cloth is unwound, there is only cotton. In being the cloth, the intrinsic nature of cotton has not changed. Cloth has no existence apart from cotton. Without itself undergoing any real change, the cotton has now assumed the appearance of cloth. Therefore, what one calls creation is nothing but a change that has taken place on the part of the cause, without itself undergoing any change in its nature. This kind of cause is called iv]v]t]* [pÅd−n] ä−rõN]\ in Vedanta. Again, between cotton and cloth, whose existence is real – s]ty]\ ? The existence of cotton is indeed s]ty]\ – real, but one cannot say that the existence of cloth is unreal. Cloth also exists, but it has no existence independent of cotton; cloth has only a dependent existence. Such dependent existence is called im]TyÅ. The unchanging

cause is s]ty]\ , and its dependent effect is im]TyÅ. Thus b—ýÀõn]/ is s]ty]\, and creation is

im]TyÅ. I can unwind the cloth, and, I see, it is only cotton; or, do I have to unwind the



b— ýÀ õiv]§− Brahma Vidya cloth, to recognize it to be cotton? No, not necessary. If I know what cotton is, even without unwinding the cloth, I can see that it is only cotton. Thus, if I know what the cause is, I can recognize the effect, as only an effect, and not the cause. im]TyÅ is to be understood simply as im]TyÅ – that is all. Everything that we see in this

creation, including the creation as a whole, is only im]TyÅ. In order to understand im]TyÅ

as im]TyÅ, one must know what is s]ty]\; otherwise, one mistakes im]TyÅ as s]ty]\. Just as there is no cloth without cotton, there is no im]TyÅ without s]ty]\, which means that

there is no creation without b—ýÀõn]/. Now, what is the immediate cause for im]TyÅ ? To

answer this question, we go to the next word, namely, mÅyÅ. Now about mÅyÅ For cotton to appear as cloth, some change has to take place. What is the cause for this change? In other words, what is the POWER that causes the never changing b—ýÀõn]/ to appear as the ever changing creation? That is the inherent Power of b—ýÀõn]/, called mÅyÅ,

which is the sv]BÅv] of b—ýÀõn]/ – the unique natural expression of b—ýÀõn]/. Without mÅyÅ –

the Power of b—ýÀõn]/, there can be no creation. mÅyÅ is the power, and im]Ty]] is the expression of that power.

The mÅyÅ–power is that of b—ýÀõn]/, and as such it is uniquely associated only with b—ýÀõn]/, and it has no existence apart from b—ýÀõn]/, b—ýÀ−ÛõyÅ mÅyÅ aist] – The a]Ûõy] of mÅyÅ is

b—ýÀõn]/, mÅyÅ – exists as the sv]BÅv] of b—ýÀõn]/, just as sun-light exists, as the sv]BÅv] of Sun – unique natural expression of Sun. Where ever there is im]TyÅ creation, there is mÅyÅ power. Wherever there is mÅyÅ-

power, there is b—ýÀõn]/ – the source of that power. Therefore, where the creation is, there is mÅyÅ - there is b—ýÀõn]/. Where the creation is not – there is still mÅyÅ, there is still b—ýÀõn]/. Creation is yet to come, but the power to create is always there, even before creation. Now, what is creation? Creation is simply mÅyÅ associated with b—ýÀõn]/, and That is what

we call Wìv]rõ. Now we see the connection between b—ýÀõn]/ and Wìv]rõ. b—ýÀõn]/ is s]t]/ ic]t]/

ñ]ndõ, and b—ýÀõn]/, with its naturally associated mÅyÅ is Wìv]rõ. Since b—ýÀõn]/ exists always with its naturally associated mÅyÅ, b—ýÀõn]/ is always Wìv]rõ. Thus b—ýÀõn]/ and Wìv]rõ are identical.



b— ýÀ õiv]§− Brahma Vidya From the foregoing discussion it is clear that b—ýÀõn]/ (Brahman) is ever associated with Its inherent power mÅyÅ and, b—ýÀõn]/ (Brahman) together with its inherent mÅyÅ power is indeed Wìv]r (Iswar). Any creation has two causes 1) in]im]–] ä−rõN]\ The instrumental cause - b—ýÀõn]/ and 2) [pÅd−n] ä−rõN]\ the material cause mÅyÅ and b—ýÀõ]ÛõyÅ mÅyÅ - mÅyÅ is ever associated with b—ýÀõn]/, ever under the control of b—ýÀõn]/. Recognition of such b—ýÀõn]/, ever associated with such mÅyÅ is called Wìv]r. The sum total of all that exist in Nature is the nature of mÅyÅ. Such mÅyÅ has (includes) three forms, namely s]tv] g¶Nò} - Existence as knowledge rõj]s]/ g¶Nò} - Existence as action t]m]s]/ g¶Nò} - Existence as inert material (ignorance) Such mÅyÅ appears as a barrier for one’s recognition of b—ýÀõn]/ Itself. This barrier (apparent obstruction to one’s recognition of b—ýÀõn]/) appears in the forms of aÌ]m]y] äox], p—]N]m]y] äox], m]nçm]y] äox], iv]#ò]}n]m]y] äox] and ñ]ndõm]y] äox]. t]t]: ˜ä−x]: s]\B]Ut]:

t]t]: - From That b—ýÀõ]ÛõyÅ mÅyÅ - from That b—ýÀõn]/ which has this creative power (x]i•) called mÅyÅ ˜ä−x]: s]\B]Ut]: - The space (which includes time) is born (in a particular order). Space and time are inseparable. ˜ä−x]}t]/ vÅy¶: - From ˜ä−x]} (The space) vÅy¶ (air) is born vÅyç: tàj]: – From vÅy¶ (The air), tàj]: (aig¦] -The fire) is born tàj]s]: ˜p]: - From tàj]s]/ (The fire), ˜p]: (The water) is born ad/B]y]: p]&iT]v]I - From ˜p]: (The water) p]&iT]v]I (The Earth) is born Thus this entire creation is viewed as one that consists of the combination of the above five great entities – p]Vc]m]h−B]UtÅs, namely ˜ä−x]} (space), vÅy¶ (air), tàj]s]/ (aig¦])



b— ýÀ õiv]§− Brahma Vidya (Fire), ˜p]: (water) and p]&iT]v]I (Earth), all of which are born of Brahman associated with mÅyÅ. Since mÅyÅ exists only in b—ýÀõn]/, Brahman (b—ýÀõn]/) is the cause for all the five great entities, and hence for the entire creation. There is a natural order (s]\B½t]:) in the birth of all these five great entities, and there is a reason for it. If we analyze this creation, we see that the entire creation can be reduced to these five entities. For example, if one analyzes one’s physical body, one finds that this physical body also has these five entities. The physical body is born of Mother Earth (p]&iT]v]I), there is water (˜p]:) in the body, there is warmth (fire: aig¦] - tàj]s]/) in this body, there is air (vÅy¶ as Prana (p—−N]) in this body, and there is space (the body occupies space and it exists in time (˜ä−x])/ Thus every object of this physical body is nothing but a combination of the above five entities existing in time. These five entities, as we see them, are gross entities (sT]Uõl] B]UtÅin]), which means they are physical gross entities. The same five entities in their subtle forms (s]UÜõm] B]UtÅin]) are also called ˜ä−x], vÅy¶, tàj]: (aig¦]), ˜p]: and ýp]&iT]v]I – The space, The air, the fire, the water and the earth. From Brahman (b—ýÀõn]/) what came first are the s]UÜõm] B]Ut]s (subtle forms) of ˜ä−x],

vÅy¶, tàj]: (aig¦]), ˜p]: and ýp]&iT]v]I (space, air fire, water and earth), all in their subtle forms called t]n] mÅõˆÅs (Tanmatras – The totality of all subtle entities) These subtle forms (s]UÜõm] B]Ut]s) later underwent a process of orderly grossification (called p]Võc]I äýrõN]) to become the gross forms (sT]Uõl] B]Ut]s). About this orderly grossification process (p]Võc]I äýrõN]) we will see later in text. Further, in the grossifications of the above five great entities (p]Vc]m]h−B]UtÅs) there is also an order in their grossness. The grossness of an object is determined by its availability for perception. Each one of these entities has been given an attribute (g¶N]) which one can perceive as follows:



b— ýÀ õiv]§− Brahma Vidya p]Vc]m]h−B]UtÅ: – The five great entities

Principal Attribute g¶N] (Guna)

Space˜ä−x] x]bdõ sound Can carry sound (can only be heard)

vÅy¶ (Air) sp]x]* (touch Can be felt and heard

aig¦] (Fire) rõUýp] (Form) Can be seen, felt and heard

˜p]: (Water) rõs] (Taste) Can be tasted, seen, felt and heard

p]&iT]v]I (Earth) g]nD] (Smell) Can be smelt, tasted, seen, felt and heard

As we may note, in the natural order of evolution, Fire is the first entity that can be seen. That is why it is considered to be the nearest to the Creator in the visible form, and therefore It is usually employed for invoking The Lord (Wìv]rõ) in all Vedic rituals. Further, the above five entities have an increasing order of perception, and hence each entity is considered grossier than the previous one. It was said before that the nature of Maya (mÅyÅ) was its three distinguishing attributes (g¶Nòs – Gunas) namely s]tv], rõj]s]/ and t]m]s]/

s]tv]-rõj]s]/-t]mç g¶Nò}]itm]ä− mÅyÅ Since the five great entities – ˜ä−x], vÅy¶, aig¦], ˜p]: and p]&iT]v]I (space, air, fire, water and earth) are born of Maya (mÅyÅ), or evolved from Maya, each of these five great entities also must have the three distinguishing characteristics, namely s]tv],

rõj]s]/ and t]m]s]/ g¶Nòs (attributes), because the essential nature of the cause is also in its effect. We have seen already that the s]tv] aspect of mÅyÅ manifests itself as knowledge, existence as knowledge. Consequently, the s]tv] aspect of each one of the above five great entities, again manifests Itself as the respective organs of perception which unfold knowledge. Please remember, that we are still talking about the cause and the effect in their subtle forms. Now, continuing



b— ýÀ õiv]§− Brahma Vidya AtàSò}]\ p]Vc] t]tvÅnÅ\ m]õDyà ˜ä−x]sy] sÅitv]äý a\xÅt]/ Ûoˆ] win¨õy] s]\B]Ut]m]/

AtàSò}]\ p]Vc] t]tvÅnÅ\ m]õDyà - From among these five t]tv]s – five essential entities of existence, which means from the five great entities of existence, namely the p]Vc]m]h−B]UtÅs ˜ä−x]sy] sÅitv]äý a\xÅt]/ - from the s]tv] g¶Nò (Sattva Guna) aspect of ˜äý]x], the space Ûoˆ] win¨õy]\ s]\ B]Ut]m]/ - the organ of hearing (ear) is evolved naturally Please note that we are still talking about s]UÜm] B]Ut] and s]UÜm] deh entities and body parts in their subtle states (s]UÜm]). From s]tv] g¶Nò of ˜äý]x], the Ûoˆ] win¨õy] – the organ of hearing (ear) of the s]UÜm] dehõ (the subtle body) is born, is evolved. Similarly, vÅyç: sÅitv]äý a\xÅt]/ tv]äý/ wn¨õy]\ s]B½t]\ - From s]tv] g¶N] of s]UÜm] vÅy]u – the air in its subtle form, the organ of touch (skin) of the s]UÜm] deh – the subtle body is born naturally. ag¦à: sÅitv]äý a\xÅt]/ c]Ü]u: wn¨õy]\ s]B½t]\ - From the s]tv] g¶Nò of s]UÜm] aig¦] – the fire in its subtle form, the organ of sight (the eye) is born naturally. j]l]sy] sÅitv]äý a\xÅt]/ rõs]n] wn õy]\ s]B½t]\ – From the s]tv] g¶Nò of s]UÜm] j]l] - the water in its subtle form, the organ of taste (the tongue) is born naturally. p]&iT]vyÅ: sÅitv]äý a\xÅt]/ G—õ]N] wn¨õy]\ s]B½t]\ - From the s]tv] g¶Nò of s]UÜm] p]&iT]v]I - the earth in its subtle form, the organ of smell (the nose) is born naturally. Thus

Gives rise to the evolution of s]UÜm] (subtle) The s]tv] g¶N]

of s]UÜm] (subtle) g¶N] wn õy] (organ of)

˜ä−x] Space x]bdõ sound ear

vÅy¶ Air sp]x]* Touch Skin

aig¦] Fire rUýp]õ Form Eye

˜p]: (j]l]) Water rõs] Taste Tongue

p]&iT]v]I (earth) g]nõD] Smell Nose



b— ýÀ õiv]§− Brahma Vidya Thus the five organs of perception in their subtle forms are evolved from the s]tv] g¶N]

of the five great entities, the p]Vc]m]h−B]Ut]s in their subtle forms. Therefore, these five organs of perception enjoy the capacity to reflect consciousness and convey knowledge of nature, because they are born of the s]tv] g¶N] component of the five great entities. Among these five sense organs, each organ is mutually distinct, in the sense that each one is capable of experiencing only one sense perception. For example, the ear can only hear and it cannot see; the eye can only see, and it cannot hear, and so on. Now, all sense perceptions are received by the mind, and knowledge takes place in the mind only. Therefore, the mind is evolved from the total s]tv] g¶N] of all the five great entities. The p]Vc]m]h−B]Ut]s, and what we call the mind, is itself made of four distinct aspects, namely m]n]s]/, b¶iDd,õ ahõ\ä−rõ and ic]–]\, all of which are collectively called ant]: äýrõN] – The inner instrument of perception. AtàSò}]\ p]Vc]t]tvÅnÅ\ s]m]iSõqõ sÅitv]äý a\xÅt]/ m]n]: b¶iDdõ-ahõ\ä−rõ ic]–] ant]: äýrN]]in]

s]\B]UtÅin]

s]m]iSõqõ sÅitv]äý a\xÅt]/ - From the total s]tv] g¶N]

AtàSò}]\ p]Vc]t]tvÅnÅ\ - of these five great entities (the p]Vc]m]h−B]Ut]s) the p]Vc]t]tv]s – the five essential factors for all this material existence

m]n]: b¶iDdõ ahõ\ä−rõ ic]–] ant]: äýrN]]in] - the inner instruments of perception (ant]:

äýrN]]in]) namely the mind, buddhi, ego, the faculty of recollection

s]\B]UtÅin] - are naturally born, naturally evolved Please NOTE: The ant]: äýrN] – the inner instrument of collective perception is one and four-fold in function, and hence, it is called by four different names according to the four functions It performs, just as the same person can be called by four different names depending on the person’s situations or functions. The four functions of the ant]: äýrN] are called m]n]s]/ (the mind), b¶iDd (Buddhi), ahõ\ä−rõ

(ego) and ic]–]\ (the faculty of recollection) which are described as follows First, about m]n]s]/ – mind: s]\äýlp] iv]äýlp] ˜tm]äýâ m]n]:



b— ýÀ õiv]§− Brahma Vidya m]n]s]/ - The mind is one whose nature is s]\äýlp] (to propose) and iv]äýlp] (to oppose). The mind is one whose nature is one of vacillation between opposing thoughts. Thus the nature of mind is to think and doubt. in]‘õyÅitm]ä− b¶iDdõ b¶iDdõ - Buddhi is one whose nature is decision, conclusion or final knowledge. Any deliberation, thinking or enquiry, leading to a discovery or decision is Buddhi. Thus Buddhi is the determining faculty, or the faculty of cognition. ah\ äýt]*}] ahõ\ä−rõ: - “I am the doer” – this sense is ahõ\ä−rõ ego, that aspect of ant]:

äýrõN] (the instrument of collective perception) that makes you feel that you are the doer. That is called ahõ\ä−rõ. It is by this notion of ahõ\ä−rõ that one identifies oneself with one’s actions, pleasures, sorrows, etc. ic]\t]n] äýt]*& ic]–]\ - The faculty of recollection or memory is called ic]–]\. A thinking process in keeping with what has been experienced before, i.e. memory The entire ant]: äýrN] – the inner instrument of perception, serving as memory is called ic]–]\. There is a presiding Diety (a dev]tÅ) for each one of these four-fold functions (namely m]n]s]/, b¶iDd,õ ahõ\ä−rõ and ic]–]\). We will talk about dev]tÅs a little later. For now, let us take note of these words. m]n]sç dev]tÅ c]n¨õmÅ: - The dev]tÅ for the mind is moon b¶Ddõe: (dev]tÅ) b—ýÀ− - The dev]tÅ for Buddhi (the intellect) is b—ýÀ−, the creator ahõ\ä−rõsy] (dev]tÅ) ru¨õ: - The dev]tÅ for ego (the notion of doership) is Rudra (Lord Shiva) the destroyer of ego ic]–]sy] (dev]tÅ) vÅs¶dev]: - The dev]tÅ for ic]–]\ – The faculty of recollection is vÅs¶dev]

iv]SN]u who sustains you and the sustainer is iv]SN]u – Vasudeva, Sri Krishna. So far we have talked about the s]tv] aspect of ˜ä−x], vÅy¶, aig¦], ˜p]: and p]&iT]v]I – space, air, fire, water and earth, all in their subtle forms (s]UÜm] dehõ). Thus, we have dealt with m]nçm]y] and iv]#ò}]n]m]y] äox] (barriers) that we talked about earlier. Now about Rajas (rõj]s]/) aspect



b— ýÀ õiv]§− Brahma Vidya AtàSò}]\ p]Vc]t]tvÅnÅ\ m]Dyà ˜ä−x]sy] r−j]s] a\xÅt]/ vÅäý/ win¨õy]\ s]\B]Ut]\ Again AtàSò}]\ p]Vc]t]tvÅnÅ\ m]Dyà - From among the five essential factors of existence, namely the p]Vc]m]h−B]Ut]s – the five great entities ˜ä−x], vÅy¶, aig¦], ˜p]: and p]&iT]v]I – space, air, fire, water and earth ˜ä−x]sy] r−j]s] a\xÅt]/ - From the rj]s] g]uN] of ˜ä−x] – from the Rajas aspect of space vÅäý/ win¨õy]\ s]\B]Ut]\ - the organ of speech is evolved naturally vÅyç: r−j]s] a\xÅt]/ - From the Rajas aspect of vÅy]u – air pÅiN] win õy]\ s]\B]Ut]\ - the organ of hand is evolved naturally v]¿e r−j]s] a\xÅt]/ - From the Rajas aspect of fire pÅdõ win¨õy]\ s]\B]Ut]\ - the organ of leg is evolved naturally j]l]sy] r−j]s] a\xÅt]/ - From the Rajas aspect of water g¶dõ win¨õy]\ s]\B]Ut]\ - the organ of evacuation (Anus) is evolved naturally p]&iT]vyÅ: r−j]s] a\xÅt]/ - From the Rajas aspect of earth [p]sT] win¨õy]\ s]\B]Ut]\ - the genital organ is evolved naturally AtàSò}\] s]m]iSqõ r−j]s] a\xÅt]/ - From the total Rajas aspect of the p]Vc]m]h−B]Ut]s – the five great entities p]Vc] p—−Nò}]: s]\B]Ut]]: - the five p—−Nò}s (Pranas) namely p—−Nò,} apÅn], vyÅn], s]mÅn] and [d−n] – the five vital airs – the entire physiological functions are evolved naturally (respiration, evacuation, blood circulation, assimilation and reaction) Thus from the rj]s]/ g¶N] Rajas aspect of Subtle (s]UÜm])

Arises the evolution of Subtle (s]UÜm]) win¨õy]s – organs of

˜ä−x] space vÅäý/ speech

vÅy¶ air pÅiN] hands

aig¦] fire p]−dõ legs

˜p]: water g¶dõ anus

p]&iT]v]I earth [p]sT] genetal organs And



b— ýÀ õiv]§− Brahma Vidya from the total rj]s]/ (Rajas) aspect of the p]Vc]m]h−B]Ut]s (the five great entities arises the evolution of five pranas – the five physiological functions, all in their subtle forms (s]UÜm]) which account for the p—]N]m]y] äox] we talked about earlier. Now we should clearly realize and recognize that all the different organs of perception, along with the ant]: äýrõN] evolved from the s]tv] g¶N] of the p]Vc]m]h−B]Ut]s, and all the different organs of action and the five physiological functions evolved from the rj]s]/

g¶N] of the p]Vc]m]h−B]Ut]s. In spite of all their differences, they are not away from b—ýÀõn]/

(Brahman), because all of them, including the p]Vc]m]h−B]Ut]s arise from mÅyÅ, whose abode is b—ýÀõn]/. Further, in mÅyÅ (Maya) Itself, s]tv] is different from rj]s]/, and rj]s]/ is different from t]m]s]/, but mÅyÅ Itself not different from s]tv],rj]s]/ and t]m]s]/. That is the iv]vàäý (Vivek) here. This book started with the objective t]tv] iv]vàäý p—ýä−r\ v]Xy]]m]: -iv]vàä = discriminative knowledge We will talk about the method of discriminative enquiry on t]tv] = s]ty] Bò}}]v]: - absolute Truth as it is.That iv]vàä (Vivek) – that discriminative mode of enquiry, is to recognize that by mÅyÅ (Maya), which is the material cause for this universe, and b—ýÀõn]/ (Brahman) is both the efficient cause and the material cause of this universe. Thus, this mÅyÅ, this universe and everything in it, is non-separate from Brahman.

c]t¶iv]*x]it] t]tv] [tp]i–] p—ýä−rõ\ The sequence of the 24 essential factors (t]tv]s) of existence in their subtle (s]UÜm]) forms





b—ýÀõn]/ b—ýÀõn]/

Wìv]rõ Wìv]rõ

mÅyÅ (Maya) – creative power mÅyÅ (Maya) – creative power ˜ä−x] (space) ˜ä−x] (space) x]bdõ (sound) x]bdõ (sound) vÅäý/ (speech) vÅäý/ (speech) p—−N] (respiration) p—−N] (respiration)

vÅy¶ (Air) sp]x]* (Touch) m]n]: (Mind) pÅiN] (Hands) ap]]n] (Evacuation)

aig¦] (Fire)

rUýp]õ (Form) b¶iDdõ (Buddhi) p]−d (Legs) vy]]n] (Blood circulation)

˜p]: (Water) rõs] (Taste) ahõ\ä−rõ (Ego) g¶dõ (Anus) s]m]]n] Assimilation)

p]&iT]v]I (Earth) g]nõD] (Smell) ic]–] (Memory) [p]sT] (Genetal organs)

[d]n] (Reaction)

p]Vc]m]h−B]Ut]s s]tv] g¶N] rj]s]/ g¶N] Senses of perception Organs of action

All in subtle forms (s]UÜm] B]Ut]s)

We are still talking about s]UÜm] dehõ (subtle body) for this entire universe, and consequently everything in it has p—−Nò} – is alive. If p—−Nò} is not there, the organs of action cannot function. Therefore, p—−Nò} is necessary to be alive. Prana, the vital air, supplies the energy necessary for the organs of action to function. Prana (p—−Nò) is not a thinker; Prana only keeps the body alive. That is why one can lose thinking, and still be alive. Prana is included in the s]UÜm] x]rõIr – the subtle body. The s]UÜm] x]rõIrõ – the subtle body is born of s]tv] and rj]s]/ aspects of mÅyÅ. In the presence of this s]UÜm] x]rõIr, the body is alive. In the absence of s]UÜm] x]rõIr, the body is dead. Now the question is, from where this gross physical body (sT]Ul] x]rõIrõ) comes?


b— ýÀ õiv]§− Brahma Vidya The answer is, this sT]Ul] x]rõIrõ comes from the t]m]s]/ aspect of mÅyÅ. Now we go to the evolution of t]m]s]/ aspect of mÅyÅ by a process of orderly grossification (p]Vc]IärN]). AtàSò}]\ p]Vc]t]tvÅnÅ\ tÅm]s] a\xÅt]/ p]Vc]Iäý&t]/ p]Vc]t]tvÅin] B]v]int] AtàSò}]\ p]Vc]t]tvÅnÅ\ tÅm]s] a\xÅt]/ - From the Tamas aspect of the five great entities in their subtle forms (s]UÜm] forms) p]Vc]Iäý&t] p]Vc]t]tvÅin] B]v]int] - the same five great entities become five great orderly grossified entities. p]Vc]Iäý&t]\ p]Vc]I äýrõN]\ - A process of orderly grossification, by which That which is subtle, is reduced to a gross entity. In this process, the s]UÜm]B]Ut] Is transformed into sT]Ul] B]Ut] – a gross entity available for objectification. This process of grossification is called here as p]Vc]Iäý&t]\, meaning “made into five-fold”. This is a process in which every entity is split or transformed into five new entities, and they all get mixed up in different ways so that the s]UÜm] ˜ä−x] (subtle space) when grossified, is no longer the pure ˜ä−x], It was before, but it is mixed up (gets associated) with a little (or part) of each of the other four great entities (vÅy¶, aig¦], ˜p]: and p]&iT]v]I), and similarly the s]UÜm] vÅy¶, s]UÜm] aig¦],s]UÜm] ˜p]: and s]UÜm] p]&iT]v]I, when they are grossified, assume different forms, even though their principal distinguishing gunas (attributes) are still there in the resulting effects (each one effects the other in some way) of grossification. This process of grossification, which is called “orderly grossification (p]Vc]I äýrõN]\)” is described as follows p]Vc]I äýrõN]\ äýT]õm]/ wit] càt]/ - If one asks how this p]Vc]I äýrõN] “orderly grossification” takes place, it is as follows [see also scriptures Tai 145 – 150] AtàSò}]\ p]Vc]m]h−B]Ut]]nÅ\ tÅm]s] a\x] sv]rUýp]\

Aäýâ Aäýâ B]Ut]\ i©õõDò}] iv]B]jy] Aäýâ Aäýâ aDò*m]/

p]&T]äý/ t]USN]Im]/ vy]v]sTò}]py] ap]rõ\ ap]rõ\ aDò*m]/

c]t¶T]*}] iv]B]jy] svÅD]*m]/ anyàS]u aDòe*S]u sv]Bò}]g]



b— ýÀ õiv]§− Brahma Vidya c]t¶SõQõõy] s]\yçj]n]\ ä−y]*õm]/ | t]d− p]Vc]IäýrõN]\ B]v]it] | c]t¶SõQõõy] s]\yçj]n]\ ä−y]*õm]/ | t]d− p]Vc]IäýrõN]\ B]v]it] | This is an idealized mixing up process, just for understanding. In actual practice, this mixing up process can be infinitely varied. This is an idealized mixing up process, just for understanding. In actual practice, this mixing up process can be infinitely varied.

The Process of The Process of A five-fold self-division and mutual combination A five-fold self-division and mutual combination

Pancheekarana Pancheekarana Stages Stages Space Space Air Air Fire Fire Water Water Earth Earth DescriptionDescription(i)

Tanmatras;

each six in itself

(ii) Tendency to divide into two equal parts

(iii) The split complete

(iv) One half remaining in tact, the others split into four

(v) Each half married with 4-bits borrowed from all others

Sky = ½ S + 1/8 A + 1/8 F + 1/8 W + 1/8 E Air = ½ A + 1/8 S + 1/8 F + 1/8 W + 1/8 E Fire = ½ F + 1/8 S + 1/8 A + 1/8 W + 1/8 E

Water = ½ W + 1/8S + 1/8 A + 1/8 F + 1/8 E Earth = ½ E + 1/8S + 1/8 A + 1/8 F + 1/8 W

1. The Tamas aspect of each of the five elements divide into two equal parts 2. One half of each remain intact 3. The other half of each gets divided into four equal parts 4. Then, to the intact half of one element, one one eigth portion from each of the other four

elements gets joined. 5. Then Pancikarana (the process by which the subtle elements become the gross

elements) is complete.



b— ýÀ õiv]§− Brahma Vidya We have already talked about the 24 s]UÜm] B]Ut]s – subtle forms of existence (which means, not

available for objectification), arising from mÅyÅ (the inherent creative power of b—ýÀõn]/) through

the s]tv] g¶N] and rõj]s]/ g¶N] aspects of the p]Vc]m]h−B]Ut]s – the five great entities, which are

the constituents of mÅyÅ Returning now to the text AtàSò}]\ p]Vc]m]h−B]Ut]]nÅ\ tÅm]s] a\x] sv]rUýp]\ - We are now talking about the t]m]s]/ aspect of

the p]Vc]m]h−B]Ut]s – the five great entities which are the constituents of mÅyÅ.

Aäýâ Aäýâ B]Ut]\ - Each one of the five great entities (a]äý]x] and vÅy¶, aig¦], ˜p]: and p]&iT]v]I – space, air, fire, water and earth) i©õõDò}] iv]B]jy] - dividing into two

Aäýâ Aäýâ aDò*m]/ p]&T]äý/ t]USN]Im]/ vy]v]sTò}]py] - one half of each retaining Itself as it is

ap]rõ\ ap]rõ\ aDò*m]/ c]t¶T]*}] iv]B]jy] - each one of the other half dividing itself into four equal parts svÅD]*m]/ anyàS]u aDòe*S]u sv]Bò}]g] c]t¶SõQõõy] s]\yçj]n]\ ä−y]*õm]/ - to the original half of each entity,

1/8 part of the other entities gets joined and combined (s]\yçj]n]\) t]d− p]Vc]IäýrõN]\ B]v]it] - Thus the orderly grossification by five-fold combinations takes place (Please note that this is an idealized and not real illustration.) AtàBy]: p]Vc]Iä&t]/ p]Vc]m]h−B]Ut]eBy]: sT]Ul] x]rõIrõ\ B]v]it] - From these five orderly grossified

entities, the gross physical body (sT]Ul] x]rõIrõ) is formed. The orderly grossified ˜ä−x], vÅy¶,

aig¦], ˜p]: and p]&iT]v]I (space, air, fire, water and earth) are also called by the same names,

because they retain, in a preponderant measure their original g]uN]s – attributes (qualities). Thus the t]m]s]/ aspect of the five great entities (derived from the t]m]s]/ aspect of iˆ]g¶Nò}]itm]ä−

mÅyÅ goes into the make up of the gross objective world. However, a process of orderly grossification takes place first, in which the Tamas aspect of the five subtle entities (s]UÜm] B]Ut]s) evolves into five gross entities perceived by the senses. This

process of conversion of subtle entities into gross entities is called p]Vc]IäýrõN] – orderly grossification. The steps involved in Panchi Karana are as follows:



b— ýÀ õiv]§− Brahma Vidya The t]m]s]/ aspect of each of the five s]UÜm] B]Ut]s is divided into two equal parts 1. Keeping the first half in its original form, the second half is further divided into four equal

parts, which means, each of the latter part is 1/8 of the whole The original half of each m]h− B]Ut] – great entity joins with the 1/8 portion of each of the

remaining four m]h− B]Ut]s – great entities 2. The resulting gross entity is called by the name of the predominant constituent in the

grossified m]h− B]Ut]; for example, the gross ˜ä−x] consists of the orderly grossification of

the t]m]s]/ aspect of ½ of ˜ä−x], 1/8 of vÅy¶, 1/8 aig¦], 1/8 of ˜p]: and 1/8 of p]&iT]v]I, and so on.

The five orderly grossified m]h− B]Ut]s – great entities, and their combinations go to make up the

gross objective universe (j]g]t]/), including the gross physical body. Everything in this universe is different from every other thing only in the proportion of the t]m]s]/

aspects of the p]Vc]m]h−B]Ut]s – the five great entities (This proportion need not have to be the same for every body, and is indeed different for each person). Av]\ ip]Nzõ b—ýÀ−Nzõyç: Aeky]\ s]\B]Ut]\ |

Av]\ - Thus, in this manner

Aeky]\ s]\B]Ut]\ - there is natural identity (oneness) between ip]Nzõ b—ýÀ−Nzõyç: - the individual physical body (ip]Nz) and the total physical creation

(b—ýÀ−Nzõ), which means that identity between microcosm and macrocosm, and consequently between everyting in this creation and Brahman, because Pinda is part of Brahmanda. Both come from the same p]Vc]m]h−B]Ut]s – the five great entities, which, in turn, arise from Maya

(mÅyÅ) whose abode is Brahman (b—ýÀõn]/). Thus, the process of evolution of the universe, consisting of the subtle and gross objects has been described. The subtle objects are evolved from the five great entities (p]Vc]m]h−B]Ut]s), before Panchikarana

(p]Vc]IäýrõN]) while the gross objects are evolved after Panchikarana. The five great entities which thus account for the entire creation are expressions of Maya, which, in turn, is the power of Brahman. Thus Brahman is the fundamental entity from which the entire universe is created, and therefore, everything, (sentient or insentient) is actually a manifestation of Brahman only. With proper vision, derived from knowledge, one is able to experience the presence of Brahman everywhere, and is also able to see the connecting link (identity) between the individual and the universe, or the microcosm and the Macrocosm.



b— ýÀ õiv]§− Brahma Vidya The peculiarities of individuals are arrived at only by the various combinations of s]tv], rõj]s]/

and t]m]s]/ qualities (Satva, Rajas and Tamas qualities) of the p]Vc]m]h−B]Ut]s – the five great entities. Therefore, everything and everyone is born of Brahman only. The cause abides in the effect (the physical world) which includes the physical body. The wave is already united with the ocean, and there is no separation. Similarly, the physical body is already united with the entire physical world, and there is no separation; and this physical body is already united with Maya (mÅyÅ), and there is no separation; and this mÅyÅ Maya is already united with Brahman, and there is no separation. Thus we find that Brahman, without Itself undergoing any intrinsic change, is in all changes in this creation. Av]\ ip]Nzõ b—ýÀ−Nzõyç: Aeky]\ s]\B]Ut]\ |

Thus, Identity is established between ip]Nzõ – the individual physical body, and b—ýÀ−Nz – the Total Physical Creation, because both the individual physical body, and the total creation arise from the same p]Vc]m]h−B]Ut]s – the five great entities, which, in turn, arise from Brahman. The aim of the Teaching is to unfold that creation is non-separate from its cause, namely Brahman. Brahman, without Itself undergoing any change, gives the appearance as creation. Brahman, the Cause is s]ty]\ – TRUTH. Creation, the Effect is im]TyÅ – transient appearance.

There can be no im]TyÅ without s]ty]\. Just as there is an object which is non-separate from clay; the object has a name and a form called pot. What there is, is only clay; what we call pot is nothing but a name and a form, non-separate from clay. Similarly, what there is is only Brahman, and what we call “creation” is nothing but a name and a form, non-separate from Brahman. Relatively speaking, the clay, the cause, is s]ty]\; the “pot” – the name and form is im]TyÅ. There

can be no “pot” without clay. There can be no im]TyÅ without s]ty]\. The Cause – Brahman is there all the way in this creation, which establishes The ONENESS of ip]Nzõ and b—ýÀõn]/ – j]g]t]/ and b—ýÀõn]/. sT]Ul] x]rõIrõ aiB]mÅin] j]Iv] nÅm]äýâ b—ýÀõ p—ýit]ib]\b]\ B]v]it]

sT]Ul] x]rõIrõ aiB]mÅin] - The one who identifies oneself with one’s physical body (sT]Ul] x]rõIr)

j]Iv] nÅm]äýâ B]v]it] - is (becomes) the j]Iv] – a live body



b— ýÀ õiv]§− Brahma Vidya b—ýÀõ p—ýit]ib]\b]\ - with a capacity to reflect Brahman (b—ýÀn]/) – Pure Consciousness. Therefore, between this physical body and Brahman, is the j]Iv], a live body, with a capacity to

reflect Brahman – Pure Consciousness. That j]Iv] – Jiva, which has the capacity to reflect

consciousness (Brahman) is The s]UÜm] x]rõIrõ – the subtle body (not the sT]Ul] x]rõIrõ – the

gross physical body which is only a container for s]UÜm] x]rõIrõ). It is the s]UÜm] x]rõIrõ which identifies Itself with a physical body. Thus, the special relationship

between me and my physical body is the s]UÜm] x]rõIrõ – the subtle body. Let us understand this clearly – it is not Brahman that is confined to this physical body; Brahman is everywhere. But it is the s]UÜm] x]rõIrõ – the subtle body that is confined to this physical body, and that makes this physical body, a j]Iv] (Jiva) – an individual living person s] Av] j]Iv]: p—ýäý&ty]] sv]smÅt]/ Wìv]rõ\ iB]Ì]tvàn] jÅnÅit]

s] Av] j]Iv]: - The same Jiva – the s]UÜm] x]rõIr (the subtle body)

p—ýäý&ty]] - by nature, because of its inborn inability to transcend the power of mÅyÅ, and hence ignorance of Atma sv]smÅt] Wìv]rõ\ iB]Ì]tvàn] jÅnÅit] - thinks of Iswar as different from oneself The above in-born inability to overcome the powers of mÅyÅ is called aiv]§− or self-ignorance

(or p—ýäý&it] – ignorance of Atma). This kind of ignorance is an [pÅiõD], a conditioning of one’s

ant]: äýrõN] – inner instruments of perception (mind, buddhi, ego, faculty of recollection). Conditioned by such ignorance of Atma, one thinks that Iswar is different from the true nature of oneself Itself. This kind of ignorance is just like any other kind of ignorance. When one gains Self-knowledge (˜tm] #ò}]n]\), such ignorance naturally disappears. aiv]§− [pÅiõD] s]n]/ ˜tmÅ j]Iv] wit] [cy]tà Conditioned by such aiv]§− [pÅiõD] – ignorance arising from the powers of mÅyÅ – Atma is

erroneously called as j]Iv] (Jiva) with reference to an individual.



b— ýÀ õiv]§− Brahma Vidya mÅyÅ [pÅiõD]: s]n]/ Wìv]rõ wit] [cy]tà - Conditioned by Maya, (the same Atma) is known as

Wìv]rõ (Iswar) with reference to the entire creation. Please note: Brahman, ever associated with Maya, inherent infinite power, is called Iswar. Between Jiva and Iswar, there is difference only in Upadhi ([pÅiõD]). In Vedanta, the

understanding of the word Upadhi ([pÅiõD]) is very important. [pÅiõD] (Upadhi) is something which brings about an apparent change to the object, without the object itself undergoing any change. For example, a clear crystal assumes a red color, because of a red flower by its side. This crystal appears red, because of the flower upadi. When the flower is removed, the crystal becomes clear. The change in color for the crystal is only incidental. It is brought about at some time, under certain conditions. Similarly, there is only one Atma. It appears divided into so many Beings, because of so many types of upadhis. At some place and time

- it is a tree because of a tree upadhi - it is a stone because of a stome upadhi - it is a human being, because of a human-being upadhi

Thus Atma appears differently in this creation. A particular combination of Satva, Rajas and Tamas gunas constitutes an upadhi. With reference to the total creation, Atma becomes the cause for the entire creation, and the Upadhi for the creation is Maya Upadhi. With Maya Upadhi, Atma is Iswar. With aiv]§− [pÅiõD] (Ignorance Upadhi), Atma is j]Iv] (Jiva) – a living being. Let us now understand that there are two kinds of Upadhis: one is individual and the other is total. The individual Upadhi is aiv]§− (ignorance) – inability to overcome the power of Maya and

hence non-appreciation of a]tm]] (Atma). The other is Total Upadhi, which is mÅyÅ (Maya) Itself. In the Maya Upadhi, there is no question of any non-appreciation of Atma, because it is Total. - There is no individual given body, to lose itself. - There is no isolation; there is no loss - Atma becomes s]v]*#]: –Omnicient, s]v]*vy]]ip] – present in everything, everywhere Thus, with mÅyÅ [pÅiõD] (Maya Upadhi) what happens is: Being the cause for the total creation, Atma continues to be the same limitless Atma.



b— ýÀ õiv]§− Brahma Vidya With the individual Upadhi, because one’s s]UÜm] x]rõIr (subtle body) identifies itself only with one’s body, one becomes limited by one’s body. In the individual, there is isolation; in the Total, there is no isolation. For Iswar, Maya does not bring about any loss; thus Iswar continues to be limitless. The limitation is only for the individual Upadhi, namely aiv]§− – ignorance. Thus the difference between Jiva and Iswar is only because of the difference in Upadhi. The difference between Jiva and Iswar being only in Upadhi, if one steps out of Upadhi, which means, if one overcomes aiv]§− – ignorance, one neturally merges with Iswar. Therefore Av]\ [pÅiõD] B]ed−t]/ j]Ivàìv]rõ B]edõ d&iSqõ:

yÅv]t]/ p]y]*nt]\ it]SQõit] tÅv]t]/ p]y]*nt]\

j]nm] m]rõNò−idõ rUp] s]\sÅr:õ n] in]v]t]*ntà

Av]\ - In this manner

[pÅiõD] B]ed−t]/ - due to difference in Upadhi ([pÅiõD])

yÅv]t] p]y]*nt]\ j]Ivàìv]rõ B]edõ d&iSqõ: it]SQõit] - so long as the notion that Jiva and Iswar are different stands tÅv]t]/ p]y]*nt]\ - until that time

j]nm] m]rõNò−idõ rUp] s]\sÅr:õ - Samsar, which takes the form of birth and death and everything in between, that samsar n] in]v]t]*ntà - does not return back, which means, there is no redemption from Samsar. Redemption, which means release from Samsar, is possible only when differences born of Upadhi ([pÅiõD]) are overcome

t]smÅt]/ ä−rõNò}]t]/ n] j]Iv] Wìv]rõyç: B]edõ b¶iDdõ:sv]Iä−y]*]

t]smÅt]/ ä−rõNò}]t]/ - For that reason j]Iv] Wìv]rõyç: B]edõ b¶iDdõ: - The notion that j]Iv] (Jiva) and Wìv]rõ (Iswar) are different, that notion itself n] sv]Iä−y]*] - should not be entertained, should not be accepted. This is not a matter of advice, or a matter of choice. It is something to be understood, appreciated and realized. This does not mean that one can now simply call oneself as Iswar, and try to lord over everybody else. This only means that as long as that B]edõ b¶iDdõ – the notion of difference is

there, the enquiry about the nature of existence must continue, until the state of isT]t] p—ý#] that we talked about in Bhagvad Gita (Chapter 2) – that state is established within oneself.



b— ýÀ õiv]§− Brahma Vidya Before we go to the next topic in the text, in summary, what we have learned is: Do not entertain B]edõ b¶iDd – the notion that Jiva and Iswar are different, which means, let there

not be any misunderstanding. [pÅiõD] Upadhi difference does not make any difference to the

v]st]u – reality of existence, what really exists. What is there is v]st¶ – That which is real, the clear crystal for example. What is not there is

av]st¶ – That which is not real. The real is Atma. Anything other than Atma is unreal. Wìv]rõ (Iswar)* is Atma, together with Its inherent infinite power, Maya

[* Recall ay]\ ˜tmÅ b—ýÀõ - Atma is Brahman. Atma + mÅyÅ Iswar]

j]Iv] (Jiva) is Atma and some other, which is not real. The difference is only in that which is not real. Therefore, whatever difference is there, is only apparent. That is the teaching here. Now, let us continue n]n¶ s] ahõ\ä−rõsy] iäýâic]t]/ #]sy] j]Iv]sy]

in]rõhõ\ä−rõsy] s]v]*#]sy] Wìv]rsy]

t]t]/ tv]\ ais] wit] m]h− vÅky]}]t]/ äýT]\ aB]edõ b¶iDdõ”

sy]}]t]/ [B]yç: iv]ruDdõ D]m]* a]ß−nt]tvÅt]/ | n]n¶ - is an extraordinary word in Sanskrit. When used in a discussion, it implies a doubt, or

enquiry or an interrogation; in the context here it is all the three! Therefore, using the word n]n¶ – a doubt (an objection) is raised. “I feel I am limited all the way; when that is so, how can the Vedanta say that I am limitless? s] ahõ\ä−rõsy] - Every Jiva has ego (ahõ\ä−rõ). The “I” notion, the notion of an individual and the notion of isolation that “I am an individual, I have my ego as an isolated Jiva” iäýâic]t]/ #]sy] - “My knowledge is limited”

j]Iv]sy] - “I feel that I am a Jiva with an ego (isolation) and limited knowledge” – that is what I

am as a j]Iv]. On the other hand

Wìv]rsy] - For Iswar, that is not the case, because, in]rõhõ\ä−rõsy] - Iswar has no ego (ahõ\ä−r) Iswar is the entire creation. Iswar is everything. Iswar has no isolation whatsoever. There is nothing to distinguish Iswar from anybody else.



b— ýÀ õiv]§− Brahma Vidya s]v]*#]sy] - Iswar is All-knowledge, all Knower. Therefore, Jiva and Iswar being what the are

t]t]/ tv]\ ais] wit] m]h− vÅky]}]t]/ - simply by the great Vedantic declaration “That You are”, “That Iswar You are” äýT]\ aB]edõ b¶iDdõ” sy]}]t]/ - how can there be knowledge of identity between them, between an individual person and Iswar [B]yç: iv]ruDdõ D]m]* a]ß−nt]tvÅt]/ - (because) of the very existence (a]ß−nt]tvÅt]/) of opposite attributes between Jiva and Iswar? In view of the existence of contradictory attributes between Jiva and Iswar, what is the meaning of the sentence t]t]/ tv]\ ais] – That Iswar you are! Thus one raises a question which is really

an objection to the basis of m]h− vÅky]} – great Vedantic declaration t]t]/ tv]\ ais] - That Iswar

You are (in C}]ndogy] Upanishad in Sama Veda) In Vedanta, such an objection is called p}]Uv]* ýp]Ü], which is an objection only to indicate a further enquiry of the matter under consideration. After such a further enquiry, the objection is naturally resolved. wit] càt]/ n] – If that is your objection, No, because there is no basis for such objection

sT]Ul] s]UÜm] x]rõIrõ aiB]mÅn]I tv]\ p]dõ vÅcyÅT]*” |

[pÅiõD] iv]in]m¶*•\ s]mÅiõD] dõxÅ s]\p]Ì]\ x¶Ddõ\ c]Et]ny]\ tv]\ p]dõ l]ÜyÅT]*: | There is no need for the teacher to tell you something you already know. The very fact that the teacher tells you something means that it needs telling. Vedanta is a teaching tradition. It is concerned with the teaching about the subject, namely oneself, and not about the object, namely the objects one knows, or can know, by any means, Your objection arises from the notion you have about yourself, as subject; and the vey necessity for Vedantic teaching is because of your notion about yourself. To teach, you need words; otherwise you cannot teach. Therefore, the Upanishads also use words to teach, whatever it has to teach. Each word, because it is a word, has a finite meaning. But what the Upanishad has to teach is beyond the grasp of words. Therefore, Upanishads use words only to indicate, or point out something which cannot be expressed by the finite meaning of the words. Consequently, the Upanishad words have two meanings (aT]*) 1. vÅcy] aT]*: - Word meaning, meaning limited by the finite meaning of the word – literal meaning – immediate meaning; and



b— ýÀ õiv]§− Brahma Vidya 2. l]Üy] aT]*: - Indicated meaning, or implied meaning – pointed-out meaning, which transcends the finite meaning of the word. That is why a dictionary is not enough to understand the Upanishad words, because the dictionary can give only the word meaning, and hence, one needs a qualified person to unfold the Upanishad words to bring out their indicated or pointed-out meaning, as an accomplished identity. The Upanishad says “That Brahman you are” (not that “you will become”). Therefore, in the vision of Vedanta, there is something identical between You and Iswar (Brahman). That is what is pointed out by the teaching here; how is it possible, is the question. Again, consider the Upanishad teaching t]t]/ tv]\ ais] - That Brahman you are. First consider the word tv]\, which means “you”. Now “You” means what? sT]Ul] s]UÜm] x]rõIrõ aiB]mÅn]I tv]\ p]d\ v]]cy]]T]* - The word meaning – the dictionary meaning

of the word tv]\ (You) is

sT]Ul] s]UÜm] x]rõIrõ aiB]mÅn]I - the one who identifies oneself with one’s sT]Ul] x]rõIrõ (the gross

physical body) and s]UÜm] x]rõIrõ (the subtle body) – which means, the one who identifies

oneself with one’s body-mind-intellect complex, namely j]Iv] (whose nature is ever subject to change). When I say “You are seated there”, by the word “you”, I refer to your p—−N] – vital air. When I say “You are restless” by the word “You”, I refer to your mind. When I say you are right in your judgement, by the word you, I refer to your buddhi, etc. That is as far as vÅcy] aT]* (word meaning) can go. But l]Üy] aT]* – the indicated meaning can go further. For example, when I refer to you as the one because of which, you are aware of your knowledge and ignorance, your memory, your mind, your breathing, your physical body, etc., etc. That “you” is your awareness itself. That is your Atma. Thus the word “you” can travel as far as your Atma, and no further. Therefore the l]Üy] aT]* of tv]\ p]d\ – the indicated meaning of the word “you” is

x¶Ddõ c]Et]ny]\ - Pure awareness. Thus

[pÅiõD] iv]in]m¶*•\ s]mÅiõD]dõxÅ s]mp]Ì]\ x¶Ddõ c]Et]ny]\ tv]\ p]d\ l]Üy]]T]*:



b— ýÀ õiv]§− Brahma Vidya [pÅiõD] iv]in]m¶*•\ - free from [pÅiõD] (Upadhi), free from aiv]§− [pÅiõD] – self-ignorance (in-born inability to overcome the powers of Maya as a result of which one is ignorant of Atma). When the j]Iv] (Jiva) is free from [pÅiõD] (Upadhi), what is left is pure Atma

s]mÅiõD] dõxÅ s]mp]Ì]\ - endowed with the state of s]mÅiõD] (Samadhi). The s]mÅiõD] here is

in]iv]*äýlp] s]mÅiõD], the state in which there is no subject-object difference, because there is only ONE That is the state where the awarer and the awareness become ONE and the same, which means the awarer is aware of awareness only and nothing else. That is called x¶Ddõ c]Et]ny]\ – pure awareness. Thus, the l]Üy] aT]* of tv]\ p]dõ in the sentence t]t]/ tv]\ ais] In the above Upanishad teaching, the word “You” (tv]\) means x¶Ddõ c]Et]ny]\ pure awareness, the Atma. Now let us analyze the word t]t]/ (That) in the above sentence (t]t]/ tv]\ ais] – That Iswar you are) Av]\ s]v]*#]tv]]idõ iv]ix]Sõqõ Wìv]rõ: t]t]/ p]dõ vÅcyÅT}]*: |

[pÅiD] x}]Uny]\, x¶Ddõ-c]Et]ny]\ c}]Et]ny]\ t]t]/ p]dõ l]Üy]]T]*: ||

Av]\ - Similarly,

Wìv]rõ t]t]/ p]dõ vÅcyÅT}]*: - Iswar is the literal meaning of t]t]/ because of

s]v]*#]tv]]id g¶N] iv]ix]Sõqõ: - Limitlessness in all attributes of knowledge. Thus Iswar is the immediate meaning of the word t]t]/ The indicated meaning (l]Üy]]T]*) of the word t]t]/ is

[pÅiD] x}]Uny]\ x¶Ddõ c}]Et]ny]\ - Iswar without any Upadhi, namely Brahman (b—ýÀõn]/) Wìv]rõ is b—ýÀõn]/, Brahman with m]]yÅ [pÅiD] (Maya Upadhi) When you remove Upadhi from Iswar, what is left is only Brahman. What is Brahman? Brahman is only s]t]/ ic]t]/ ñ]ndõ (Sat-Chit-Anand), which is the sv]rUõp] (the true nature) of x¶Ddõ c}]Et]ny]\

- Pure Awareness.



b— ýÀ õiv]§− Brahma Vidya Thus t]t]/ and tv]\ both indicate only one and the same v]st¶ – entity, namely x¶Ddõ c}]Et]ny]\ –

Pure Awareness. Thus tv]\ and Wìv]r – You and Iswar are identical. Do not place your “I” in the

physical body. Place your “I” in the Pure Awareness (x¶Ddõ c}]Et]ny]\); then there is no contradiction. Av]\ c] j]Iv] Wìv]rõyç: õc]Et]ny] rõUpàN] aB]edee bÅõD]äý aBÅv]:

Av]\ c] - In this manner

j]Iv] Wìv]rõyç: - between Jiva and Iswar õc]Et]ny] rõUpàN] - in terms of Pure Awareness, x¶Ddõ c}]Et]ny]\ – All inclusive awareness

aB]edee (s]it]) - when there is no difference, when there is total identity

bÅõD]äý aBÅv]: - Contradiction is absent, which means, there is no contradiction Thus, in terms of pure awareness – all inclusive awareness, Jiva and Iswar are One and the same. There is ONLY x¶Ddõ c}]Et]ny]\ – Pure Awareness, which is Brahman, which is again, this

entire creation (WxÅvÅsy]\ wdõ\ s]v]*m]/) Because of differences in Upadhi, there appears to be difference between Jiva and Iswar; remove the Upadhi, and there is no difference. Now, accepting that there is Upadhi created difference between Jiva and Iswar, is it not only another way of telling that there is difference between Jiva and Iswar? The answer is “NO”, because, if the difference is brought about only by Upadhi, then that Upadhi is not ME. “I” is not the Upadhi. The attributes belong to the Upadhi, and it looks as though the attributes belong to me. In fact “I” have nothing to do with the attributes of Upadhi. By pointing out to the Upadhi differences, you are eliminating the difference between you and Iswar (It is here contemplation on Atma comes into picture – self-upliftment). If you place the “I” in the Upadhi, then you are different from Iswar. You are not the Upadhi. Therefore, do not place your “I” in the Upadhi. Then there is no difference between “I” and Iswar. Therefore, one has to understand that the difference created by Upadhi is no difference whatsoever. When the “I” notion in the Upadhi is given up, that is called mçÜ] (Moksha) – total freedom. You can never give up that notion unless you realize that the real nature of “I” is ˜tmÅ (Atma),

the s]t]/ ic]t]/ ñ]ndõ (Sat-Chit-Anand). Only when you naturally give up the “I” notion in the

Upadhi, then you gain mçÜ] (Moksha).




•

That is why the Gita says (Chap 2-55) p—ýj]h−it] y]d− ä−mÅn]/ s]v]*n]/ pÅT]* m]nçg]tÅn]/ |

˜tm]in] Av] ˜tm]n]] t¶Sõqõ: isT]t] p—ý#]st] docy]tà ||

When one recognizes that one’s very nature is s]t]/ ic]t]/ ñ]ndõ sv]rUp] ˜tm]], one discovers that one has nothing to gain from outside to be oneself to be happy, and also, one realizes that one has already gained everlasting happiness in the form of p]rõmÅT]* dõx]*n]\ – the vision of

Parameswar, the vision of oneself as p]UN]* ˜tmÅ – the vision of glory of Parameswar everywhere and in everything, including oneself.

Devatas (dev]tÅ) We have already seen that there is no essential difference between Jiva* (j]Iv]) and Iswar

(Wìv]rõ). The difference is only in Upadhi ([pÅiD]) – conditioning of one’s mind and buddhi, rooted in ignorance of Self-knowledge.

j]Iv] – The one identifies oneself ONLY with one’s body-mind-intellect complex is a j]Iv]. Let us now talk about Iswar (Wìv]rõ) – The Lord. We have already seen that Iswar is both the instrumental cause (in]im]–] ä−rõN]\) as well as the

material cause ([pÅd−n] ä−rõN]\) for the very existence of every being in this creation. Consequently, Iswar is both the creator as well as the creation in all existence, which means everything in this creation (y]t]/ iäýâc] j]g]tyÅ\ j]g]t]/) is pervaded by Iswar (WxÅvÅsy]\ wdõ\

s]v]*m]/) If this creation, everything in this creation, is non-separate from Iswar, then all the Lords in this creation are only expressions of the same one Lord. All natural phenomenons in this creation are also indeed expressions of the same one Lord. That means, for example Earth is God (Iswar), and the one who weilds the Earth is also God, because He/She is the instrumental cause (in]im]–] ä−rõN]\) as well as the material cause for the creation of the earth. Just as, in a dream state, I am both the dreamer as well as the dream object itself. The Lord is both the creator and the creation Itself. His natural Power (Maya) is under His control. Therefore He is the Weilder of this entire creation. Since He is the Wielder of this entire creation, and every part of this entire creation, and since one’s body is part of this creation, He is also The Wielder of this entire physical body.



b— ýÀ õiv]§− Brahma Vidya Now let us consider this physical body. Though it is a single body, it has different organs, and each organ has its own function. Thus, each organ, and indeed every part of each organ has its own function. Thus each organ is a functionary in the totality of the body. Again, I did not create these organs of the body; whoever created them, is indeed the Lord. Therefore, all this creation, this entire creation is non-separate from the Lord. That means that my physical body is non-separate from the Lord, and every organ of my body – the ears, the eyes, the nose, the hands, the legs, etc., each of these organs, and indeed, every part of these organs, is a functionary of the Lord. Thus, in the body-politics, each organ is a functionary of the Lord. If all organs are functionaries, all these functionaries are also Lords, because the Lord is the material cause for these organs. They function because of the Lord, according to the laws wielded by the Lord. If one looks at the Lord through a functionary of the Lord, that functionary becomes a Devata (dev]tÅ). Thus all these Devatas – The functionaries derive their powers from the Lord of the Lords – the Maha Devata m]h− dev]tÅ The great Lord. The functionaries function in the manner they should. Therefore, there is a law, and the law is wielded by the Lord. The one who creates the law and upholds the law is Iswar. If one looks at the Lord through a functionary, that functionary is called a Devata (dev]tÅ) – just as a small officer who enjoys the power delegated to him by the all-powerful head of the state. Any little power that functionary has, is the power left to him, or her, by the one Supreme Power. We have, for example, a small village officer who is in charge of all village activities. He is the g—ý]m] dev]tÅ – he is a small Big-man of the village, in the sense, he is a big man in a small village. He enjoys all the powers delegated to him by the head of the state, as far as that village is concerned. Thus he serves as a functionary of the head of the state, as far as that village is concerned. For example, my little finger is only a functionary in my body-politics. Even if you touch my little finger, you get in touch with me immediately. Thus we have infinite functionaries in this creation. These functionaries are called Devatas (dev]tÅs) – the presiding deities. These Devatas are non-separate from The Lord. These Devatas are nothing but a vision of Iswar from the stand-point of different functionaries. Just as by touching my little finger, you are touching my entire body, similarly, by worshipping these Devatas, you are worshipping the Parameswar – the Wìv]rõ Iswar, and nothing else.



b— ýÀ õiv]§− Brahma Vidya Why should I worship the Devata instead of the Lord (Parameswar)? Because, for practical reasons, doing so is far easier, and it really makes no difference. Because of familiarity and other reasons, it is far easier for me to get in touch with my village officer than to get in touch with the head of the state; and, from a practical point of view, my getting in touch with the village officer is entirely as good as and as effective as getting in touch with the head of the state, because, as far as my immediate particular needs are concerned, the village officer is the head of the state. In a similar manner, it is far easier for one to get in touch with one’s familiar wSqõ dev]tÅ –

personal diety, and when one does so, one is really getting in touch with the Iswar, The m]h−

dev], the dev] of all dev]s (the God of all Gods). That is why in everyday prayer, we recite the verse ˜ä−xÅt]/ p]it]t]\ tçy]\ y]Tò}] g]cCõit] sÅg]rõ\

s]v]* dev] n]m]sä−rõ: ÛõI ä†x]v]\ p—ýit] g]cCõit] || “Just as every drop of rain falling from the sky ultimately reaches the ocean, similarly, prayer to every Devata ultimately reaches Sri Kesava – the all-pervading Lord, the Parameswar. Therefore one can have any number of Devatas, only when one realizes and appreciates the essential identity of Jiva and Iswar, which means that Iswar is the creator, the creation and all the laws which sustain this entire creation. All Devatas are only for the s]UÜm] x]rõIrõ (subtle body) with respect to 1. #ò}]n] win õy]s - organs of perception

2. äým]* win¨õy]s - organs of action and

3. ant]: äýrõN]s - inner instruments of perception Each Devata (functionary of Iswar) functions as a sense organ according to certain laws, which are also non-separate from Iswar, because Iswar is the creator of these laws, and Iswar wields these laws (in]im]–] ä]rõN]\). Thus Iswar includes all laws of Iswar, and hence all Devatas; thus

Wìv]rõ is dev] dev] - The deva of all Devatas. One can invoke Iswar (The Lord) through any Devata (just as one can call my attention by touching any part of my body). One can invoke a given Devata – a presiding Diety individually as the presiding diety, or one can invoke Iswar in that very presiding diety. It is something like this: I have a little problem in my finger. I show my finger to the doctor. He looks at the finger as the finger. Please note – he is not looking at me as a person in my finger. The finger alone is the object of his examination, and he does with the finger whatever needs to



b— ýÀ õiv]§− Brahma Vidya be done. Afterwards, he wants to call my attention to something else, and tells me something. By his words, he touches my ear, and through my ear, he touches me, the whole person. In a similar manner, I can worship a Devata as a presiding diety alone; or, I may invoke the presiding diety to worship Iswar. Both kinds of worship are common. For example, for the time-being, let us say I want rain. Therefore, I invoke the Rain Devata (v]ruN] dev]tÅ), and seek rain; and I am having too much rain. Now again, I invoke the same

Rain Devata (v]ruN] dev]tÅ) not only to stop the rain and through the same v]ruN] dev]tÅ to invoke Lord Shiva to remove all ill-effects arising from too much rain water around, etc. Now let us recall some of the dev]tÅs (Devatas) indicated earlier in the text. a) Ûot]sy] idõäý/ dev]tÅ–The Devata for ear is space (a]ä]x])

tv]c]: (dev]tÅ) vÅy¶: - The Devata for skin (sense of touch) is air

õc]Ü]us]: s]Uy]*: - The Devata for eyes is Sun

rõs]nÅyÅ (dev]tÅ) v]ruNù - The Devata for tongue is Varuna (Rain)

G—õ]N]sy] (dev]tÅ) aiìv]n]O - The Devata for the sense of smell is Ashwini Kumars (twins) b) vÅc]: (dev]tÅ) v]i¿õ: - The Devata for speech is Fire

hõst]yç: (dev]tÅ) wn¨õ: - The Devata for hands is Indra

pÅdõyç: (dev]tÅ) iv]SN]u: - The Devata for feet is Vishnu

pÅyç: (dev]tÅ) m]&ty¶ - The Devata for organ of excretion is Mrityu

[p]sT]sy](dev]tÅ)p—ýjÅp]it] - The Devata for the genetals is Prajapati (Brahma, the creator) c) m]n]s]:(dev]tÅ) c]n¨õmÅ - The Devata for mind is Moon

b¶Dd:e (dev]tÅ) b—ýÀ− - The Devata for Buddhi (the intellect) is Brahma (the creator)

ahõ\ä−rõsy] (dev]tÅ) ru¨õ: - The Devata for ego (the notion of doership) is Rudra (Lord Shiva), the destroyer of ego ic]–]sy] (dev]tÅ) vÅs¶dev]: - The Devata for the faculty of recollection is Vasudeva (Vishnu – the sustainer of this entire creation) Av]\ c] vàd−nt] vÅky]E: s]t]/ g¶ru [p]dexàn] c]

s]và*S]u aip] B]UtàS]u yàS]]\ b—ýÀõ b¶iDd [tp]ÌÅ

tà j]Iv]n]/ m¶•]: B]v]int] wit] aT]*: |



b— ýÀ õiv]§− Brahma Vidya In the great Upanishad expression (m]h]v]]ky]) t]t]/ tv]\ ais] that we talked about earlier, meaning t]t]/ - That

tv]\ - You

ais] - Are These words reveal the connection between “You” and “That”. How does it reveal the connection? The word ais] means “are” which is a verb of “being”. It is not a ißýyÅ p]dõ, which means it is not a word of action. No action is involved in the knowledge being communicated. The word t]t]/ means “Lord – Iswar (Wìv]rõ)”. The word tv]\ means “You” The difference between you and Iswar is only appearance. There is no change in reality involved. That being so, the difference is not accepted by the Upanishad. In the vision of Vedanta (The Upanishad), what is indicated as “You” is indeed “Iswar”. Therefore, the Upanishad uses two words, t]t]/ and tv]\, and connects them by a verb of “Being”, revealing their identity. The Upanishad reveals a fact. The apparent difference is negated, and the essential unity of Jiva and Iswar is revealed. That is the teaching of the m]hõ]v]]ky], the great

Upanishad expression t]t]/ tv]\ ais]. Av]\ c] - In this manner

vàd−nt] vÅky]E: - By the sentences of Vedanta (Upanishad)

s]t]/ g¶ru [p]dexàn] c] - and by the teaching of qualified teacher

yàS]]\ - in whom

b—ýÀõ b¶iDd: - the vision of Brahman, the knowledge of Brahman

[tp]ÌÅ - is born

s]và*S]u aip] B]UtàS]u - also in all beings in existence Which means, in all Beings in existence, there is only one Atma, the Brahman. That Brahman is non-separate from any Being, and That Brahman is non-separate from the entire creation. That is the Brahma Buddhi, the Vision of Brahman, The Knowledge of Brahman WxÅvÅsy]\ wdõ\

s]v]*m]/ Those who have gained that knowledge tà j]Iv]n]/ m¶•]: B]v]int] - They are liberated Beings, even while living (please note: B]v]int] is present tense), which means, they have become liberated now itself. Liberation is gained while you are alive, not after death.



b— ýÀ õiv]§− Brahma Vidya For gaining such liberation, one needs both vàd−nt] vÅky] and s]t]/ g¶ru [p]dex] – both Vedanta (Upanishad) and a qualified teacher to unfold Vedantic words. Vedanta is not just a script. It is a teaching methodology. A dictionary can give only the literal meaning of the words involved. It cannot give the indicated meaning in all its dimensions. That can be brought about only with the help of a teacher, already well-established in Upanishad knowledge. wit] aT]*: - That is the meaning of the foregoing statement Av]\ c], etc. n]n¶ j]Iv]n]/ m¶•: äý:

n]n¶ - If that is the case, then

j]Iv]n]/ m¶•: äý: - who exactly is j]Iv]n]/ m¶•: – who is really a liberated person even while living? (How do I know that I am a liberated person?) Since the answer to such a question is possible only through a known experience, the teacher gives some examples y]Tò}], deho%hõ\, p¶ruS]o%hõ\, b—−ÀõN]o%hõ\, x]Uýö%hõ\

aism],wit] dõ&Zõ in]‘õy]: t]Tò}] nÅhõ\ b—−ÀõN]:, n] x]Uý¨:

n] p¶ruS]: iäýnt¶ as]\g]:, s]t]/ ic]t]/ ñ]ndõ sv]rõUp]:

p—ýä−x] rõUp]:, s]v]*}]nt]rõyÅim] ic]d−äý]x] rõUp]:, aism] wit]

dõ&Zõ in]‘õy] rõUýp]: ap]roÜ] #ò}]n]vÅn]/ j]Iv]n] m¶•: dõ&Zõ in]‘õy] - A very definite conclusion, a clarity of knowledge (about something)

y]Tò}] - Just as, for example

Just as ordinary people (who have no a]tm] #]]n]\ – Self-knowledge) have the following kinds of very definite conclusion about themselves, namely deho%hõ\, ah\ dehõ: aism]õ - I am this body. I associate myself with my body. (There is no awareness in me that I am different from this body). It is very clear to me that I and my body are the same. When my body is tall, I say I am tall. When my body is sick, I say I am sick. This kind of in-born natural identity of I and my body is called dõ&Zõ in]‘õy]: - I have a very definite conclusion about myself. I have a very definite knowledge about myself. I do not need a teacher to teach me that I am my body. First of all, I identify myself with my body, and then, I add some appellations to my body. I add some names or attributes to my body, such as



b— ýÀ õiv]§− Brahma Vidya p¶ruS]o%hõ\ ah\ p¶ruS]: aism]õ - I am a male (or female) or

b—−ÀõN]o%hõ\ ah\ b—−ÀõN]: aism]õ - I am a Brahmana, meaning, this body is born of Brahmana parents x]Uýö%hõ\ ah\ x]Uý¨: aism]õ - I am a Sudra, meaning this body is born of Sudra parents Thus everybody feels I am this, I am that, etc. In this kind of feeling, people have dõ&Zõ in]‘õy]: – they have a definiteness in their knowledge, which, for them, is beyond any shadow of a doubt. When the same person gains ˜tm] #ò}]n]\ – Self-knowledge, his/her vision of himself changes,

and he gains a new vision of himself. In this new vision, he has the same dõ&Zõ in]‘õy]: – very definite conclusion about himself: t]T]] - in a similar manner, on gaining ˜tm] #ò}]n]\ – Self-knowledge

n] ah\ b—−ÀõN]: - I am not a Brahmana

n] ah\ x]Uý¨: - I am not a Sudra

n] p¶ruS]: - I am not a male or female

iäýnt¶ - but

as]\g]: s]\g] v]ij]*t]: - I am free from all these attributes, I am free from all such bondages

s]t]/ ic]t]/ ñ]ndõ sv]rõUp]: - my true nature is Sat-Chit-Ananad Pure Existence , Awareness, Bliss, all in one p—ýä−x] rõUp]: - My form is light Itself, not attached to what It lights up, independent of what it lights up, and no association with the object It lights up. s]v]*} ant]rõyÅim] - I am the ONE who is within all Beings. I am Atma of all beings. I am not Atma isolated in this body. I am Atma, the Self, which is the abode of all beings. ic]d−äý]x] sv]rõUp] aism] wit] - I am s]v]*g]t]: - I am all-pervading. There is nothing away from me. I am The Formless Awareness. dõ&Zõ in]‘õy] rõUp]: - Thus, I am the one who has gained this definite knowledge obtained through

all the three means of knowledge, namely Ûõv]N]\, m]n]n]\ and in]idõDyÅs]n]\ – listening the words of the Upanishads, reflecting on the content of those words, and absorbing the content of that knowledge. ap]roÜ] #ò}]n]vÅn]/ - I am the ONE who has gained That Knowledge, as immediate knowledge

on self-realization. Thus I am a j]Iv]n] m¶•: - liberated person even while living NOTE: There are three kinds of knowledge p—ýty]Ü] #ò}]n]\ - Any knowledge gained directly through one’s own organs of perception

ýp]roÜ] #ò}]n]\ - any knowledge which is beyond direct perception – indirect knowledge, or inferred knowledge; for example “there is fire because there is smoke”, etc.



b— ýÀ õiv]§− Brahma Vidya ýap]roÜ] #ò}]n]\ It is neither p—ýty]Ü] #ò}]n]\ nor ýp]roÜ] #ò}]n]\. It is not is not available as an object of perception, nor is it a matter of inference. It is Immediate Knowledge gained on Self-realization - Self-recognition. From what we have seen thus far, it should be clear that in reality, the individual Jiva (j]Iv]) is not separate from Iswar; thus, a limited individual Jiva, when analyzed, resolves itself in Limitless Brahman. If so, this limited individual j]Iv] (Jiva) – where is it? Is it in the body, or is it in the Atma? The body does not say “I am Jiva”; the body really says nothing. It is just there, doing many kinds of services to oneself. If I analyze ˜tmÅ (Atma) – the Nature of “I”, I find It is Pure Awareness (x¶õDdõ c]Et]ny]\). Atma

also does not say “I am Jiva”. It is simply a p—ýä−x] – the light that lights up all there is. It has no

notion of Jiva (j]Iv]). Thus it is clear that neither the deh - the body, nor the Atma, is Jiva. Then what is Jiva? The Jiva is only in my mind. It is purely a thought. The sentence “I am Jiva”, the thought that “I am Jiva”, the thought that “I am an individual” makes me a Jiva, an individual person. Thus, it should be clear that j]Iv]tv]\ – the thought of oneself as an individual is simply a notion. But then, it a very well entrenched deep rooted notion, born of a#ò}]n]\ – ignorance of Self-

knowledge – ˜tm] #ò}]n]\, in the sense that there is a continuing appearance about it. From the time one is born, everything one did/or experienced, all of them are tied to a single individual. Thus every individual has a history about oneself. But That Sat-Chit-Anand Atma has no history or biography; It does not gather any kind of experience, memory, impression, etc. But then, this Jiva, even though it is only an appearance, gathers a lot of experiences. So, where is this Jiva? This Jiva is nothing but the same Sat-Chit-Anand Atma. Due to self-ignorance (from the stand- point of Jiva) one identifies oneself with one’s body, mind and intellect, and one considers that all limitations of one’s body, mind, intellect are one’s own limitations, and thus one exists as an individual person different from others. Atma is a Being, not a person. Atma is a permanent Being. The notion of individual Jiva continues until Self-knowledge takes place. Simply because the body dies, the Jiva does not die. It will remain until ˜tm] #ò}]n]\ – Self Knowledge takes place.



b— ýÀ õiv]§− Brahma Vidya This Jiva is the s]UÜõm] x]rõIr – the subtle body that we talked about earlier. It survives, assumes

new bodies, doing various äým]*s – actions and gathering experiences of various kinds. Just as one pot says “ I am this much space” and another pot says “I am that much space”. But both enjoy the same common space. Similarly, there are many Jivas enjoying the same Atma. Every Jiva has also an account; this account is called äým]* (Karma), and this account is in the

bank of ic]ˆ]g¶pt] (Chitragupta). If one wishes to look at Iswar through a functionary of äým]*

account, that functionary is called ic]ˆ]g¶pt] (Chitragupta), who never misses any action (thought word or deed) of any body. This kind of accounting is automatic and spontaneous in nature. All actions, good or bad, without any exception, are naturally and spontaneously credited to one’s account. Good actions which ultimately result in comfort are called p¶Ny]

(Punya) and bad actions which ultimately result in discomfort are called pÅp] (Papa). One has control over one’s actions, but one has no control over the results of one’s actions. All results are controlled by the laws of Iswar, and they are not made by Jiva. Thus p¶Ny] and pÅp] (good and bad actions) yield p¶Ny] and pÅp] (good and bad) results

respectively, and these results also lead to good and bad äým]*s (actions), and this process repeats itself again and again.

In Vedantic terminology, ic]ˆ]g¶pt] (Chitragupta) is one of the celestial beings in Lord Yama’s world, recording the vices and virtues of all mankind, at all times

Thus, every äým]* yields a äým]*’ýõl], and every äým]*’ýõl] results in some äým]* in turn. These äým]*s

and äým]*’ýõl]s are of three kinds, about which we will talk a little later. Thus, in the course of one’s life, what one is really doing is exhausting one’s äým]*’ýõl]s (results

of actions) arising from one’s previous äým]*s. But these äým]*’ýõl]s themselves give rise to new

äým]*s, which in turn yield their own äým]*’ýõl]s. When the present physical body becomes unfit for

experiencing the latter new äým]*’ýõl]s, they precipitate into a new physical body, appropriate to one’s immediate needs. Their seemingly never ending cycle of birth and death continues until the person realizes oneself as the Atma, appreciating that I am no more a äýt]]* or doer. When

that happens, äým]*’ýõl]s stop right there. Thus when ˜tm] #ò}]n]\ – knowledge of oneself as Atma takes place, one realizes that



b— ýÀ õiv]§− Brahma Vidya ýb—ýÀEvÅhõ\ aism] wit] ap]roÜ] #ò}]nàn]

in]iýK]õl] äým]*b]nõD] iv]in]m¶*•: syÅt]/

ýb—ýÀ] Av] ahõ\ aism] - Undoubtedly

Av] - “I am indeed Brahman” wit] - by that

ap]roÜ] #ò}]nàn] - (by that) immediate knowledge about oneself

in]iýK]õl] - (all, without any leftover)

äým]*b]nõD] - from the bondage of äým]*

iv]in]m¶•: - complete freedom

syÅt]/ - becomes Therefore in]iýK]õl] äým]*b]nõD] iv]in]m¶*•: syÅt]/ - one becomes free from bondages of all Karmas (without any leftover Karma knowledge to experience) Now, a question about Karma themselves äým]*]iN] äýit] iv]D]}]in] s]int] wit] càt]/

˜gÅim] s]iVc]t] p—−rõbD] B]eden] iˆ]iv]D]]in] s]int] äým]*]iN] - Karmas

äýit] iv]D]}]in] - how many kinds

s]int] - are (there)?

wit] càt]/ - if it is asked, how many kinds of Karmas are there, the answer is

˜gÅim] s]iVc]t] p—−rõbD] B]eden] iˆ]iv]D]]in] s]int] - there are three different (B]eden]) Types of Karmas. They are called ˜gÅim] äým]* - Agami karma

s]iVc]t] äým]* - Sanchita karma

p—−rõbD] äým]* - Prarabdha karma What these three kinds of karmas are we will see shortly. Recalling the previous statement



b— ýÀ õiv]§− Brahma Vidya ap]roÜ] #ò}]nàn] in]iýK]õl] äým]*b]nõD] iv]in]m¶*•: s]int] - By the immediate knowledge of Brahman, by gaining Self-knowledge, one is released immediately from the bondages of all the three types of karmas. ˜gÅim] äým]* - Agami karmas are those karmas which are held in one’s account and whose results are yet to come s]iVc]t] äým]* - Sanchita karmas are those accumulated karm,as from all previous births

p—−rõbD] äým]* - Prarabdha karmas are those karmas currently yielding results Every person performs actions at all times during one’s existence as a human being. All such actions, performed with a sense of doership (ego) result in Punya and Papa (good and bad) karmas. The results of such actions have to be experienced in one’s present and/or future lives. They are called “Agami karmas”. Here the text is talking about a $#ò}]in] – already Self-realized person.

$#ò}]n] [tp]i–] an]nt]rõ\ $#ò}]in] dehõäý&t]\ p¶Ny] pÅp] rUp]\

äým]* y]t]/ aist] t]t]/ ˜g]]im] wit] aiB]õDÆy]tà

$#ò}]n] [tp]i–] an]nt]rõ\ - After gaining a]tm] #]]n]\ - Self-knowledge, after one has become a

j]Iv]n] m¶•: – a $#ò}]n]I, a Self-realized person Please understand that the person is still living as a human being, doing whatever has been left for him (her) to do. To do what? $#ò}]in] dehõäý&t]\ äým]* - the karmas done by the body of the $#ò}]n]I – please note, the person is

already a $#ò}]n]I - a Self-realized person, which means, as far as the person is concerned, he (she) is already one with Brahman, and hence not the doer or enjoyer of any Karma, but his (her) body as an instrument of Iswar, does whatever has been left for him (her) to do. Thus, the actions are done only by the body of the $#ò}]n]I – the Self-realized person. But every action (without exception) produces some result, some of them good and some of them bad. They are good and bad only with respect to other people. They do not, and cannot touch the $#ò}]n]I himself (herself). His organs of action do whatever has been left for them to do by Iswar, and the results of his (her) actions assume the form of Punya or Papa (good or bad) with respect to others. Thus, $#ò}]in] dehõäý&t]\ p¶Ny] pÅp] rUp]\ äým]* y]t]/ aist] t]t]/ ˜g]]im] wit] aiB]õDÆy]tà – whatever karma,

in the form of Punya and/or Papa (good and/or bad) done by the body of the $#ò}]n]I – the Self-realized person, is there. That is called Agami Karma, which means karmas in one’s account that are subject to future fructification.



b— ýÀ õiv]§− Brahma Vidya The above definition of Agami Karma is applicable for everybody, whether one is a $#ò}]n]I or

a#ò}]n]I. When the current physical body dies, the Agami Karmas get converted into Sanchita Karmas for future fructification. Now $ s]iVc]t]\ äým]* iäým]/ - What is Sanchita Karma?

an]nt] äoiqõ j]nm]nÅ\ b]Ij] B½t]\ s]t]/ y]t]/ äým]* jÅt]\ p]Uv]*}]ij]*t]\ it]SQit] t]t]/ s]iVc]t]\ #]ey]\

an]nt] äoiqõ j]nm]nÅ\ - In the countless births which have already gone by

b]Ij] B½t]\ s]t]/ - in the form of seeds waiting for fructification or manifestation

y]t]/ p]Uv]*}]ij]*t]\ äým]* jÅt]\ (äým]* s]m]Uhõ\) it]SQit] - The results of actions performed in all the previous births (which have not yet manifested ) t]t]/ s]iVc]t]\ #]ey]\ – That is called Sanchita Karma or accumulated Karma All Karma-seeds cannot fulfill themselves, (which means cannot fructify) simultaneously. Each Karma requires a different situation to exhaust itself, to fulfill itself by manifestation, just as every seed takes its own time to sprout and ultimately yield fruits. Thus, all the accumulated Karmas of all the previous births are together called Sanchita Karmas. p—−rbõD]\ äým]* iäým]/ wit] càt]/ - If it is asked, what is Prarabdha Karma, then the answer is wdõ\ x]rõIrõ\ [tpÅ§õ whõ lçä† Av]\ s¶ýK] du:K]}]idõ p—ýdõ\ y]t]/ äým]* t]t]/ p—−rbõD]\ B]ogàn] n]Sõqõ\ B]v]it]

p—−rbõD] äým]*Nò}]\ B]ogÅt]/ Av] Ü]y] wit]

wdõ\ x]rõIrõ\ - This body, not any other body

wdõ\ p—ýty]Ü]\ x]rõIrõ\ - this particular physical body, which is available for one’s perception

[tpÅ§õ whõ lçä† - having come into existence in this world with parentage, situation, etc., all particular to itself Av]\ - in this manner (in a manner which is Particular to oneself, unlike anyone else s¶ýK] du:K]]id p—ýdõ\ - giving various kinds of pleasure, pains, etc.

y]t]/ äým]* - That Karma is called

t]t]/ p—−rõbD]\ - That Karma is called Prarabdha Karma, Karma currently yielding results

p—−rõbD] äým]* - p—−ä/ ˜rõbD] äým]* - already begun Karma – a karma which has already begun to yield fruits in the form of birth, circumstances, pleasure, pain, etc. B]ogàn] n]Sõqõ\ B]v]it] - by experience, it exhausts itself. The Prarabdha Karma is destroyed by exhausting itself.



b— ýÀ õiv]§− Brahma Vidya A time comes when the Prarabdha Karma is totally exhausted, and then the body has nothing more to experience, and therefore, it dies. p—−rõbD] äým]*Nò}]\ B]ogÅt]/ Av] Ü]y] wit] - The elimination of Prarabdha Karma is only through

experiences (B]ogÅt]/ Av]) which means one need not have to worry about Prarabdha Karma, it will exhaust itself. Thus all the three kinds of Karmas have now been explained Thus, freedom from Prarabdha Karma is possible only through experiencing äým]*’ýl] – the fruits of one’s past actions. Then, how does one gain freedom from the other two types of Karmas? s]iVõc]t]\ äým]* b—ýÀEvÅhõ\ aism] wit], in]ìv]yÅtm]äý #ò}]nàn] n]xy]it] - The Sanchita Karma, the

accumulated Karma – the fruits of actions (äým]*’ýl]s) accumulated in all of one’s previous

births, all of them, are instantly destroyed (n]xy]it]) in]ìv]yÅtm]äý #ò}]nàn] - by the firmly ascertained Self-knowledge (which is possible only through

Ûõv]N]\, m]n]n]\ and in]idõdõDyÅs]n]\) Ûõv]N]\ - Listening to the words of Bhagvad Gita and the Upanishads through an appropriate teacher m]n]n]\ - reflecting repeatedly on the contents of the words of Bhagavad Gita and the Upanishads by one’s one self, and in]idõdõDyÅs]n]\ - absorbing and living the content of the Gita-Upanishad knowledge in all of one’s thought, word and deed every day of one’s life. The four-step process of understanding, appreciation, realization and recognition (Ûõv]Nò\, m]n]n]\

and in]idDyÅs]n]\) Understanding: Understand, clearly and without doubt, what exactly the Upanishad says Appreciation: Apply that Upanishad knowledge to yourself, and see where you stand with respect to that knowledge. Thereby, you gain some knowledge about yourself. Knowing something more about one’s own self is enjoyment in itself. Such enjoyment is appreciation of that Upanishad knowledge. Realization: Do what needs to be done to reset your mind and Buddhi – your entire ant]:

äýrNò, to uplift yourself in terms of that Upanishad knowledge



b— ýÀ õiv]§− Brahma Vidya Recognition: When you become the very embodiment of that Upanishad knowledge, you discover your identity with That Upanishad Knowledge. That is recognition, a true upliftment towards self-discovery and self-recognition, and self-upliftment. Only through such life, in]ìv]yÅtm]äý #ò}]n]\ (gaining firmly ascertained self-knowledge) is possible. What is that Self-knowledge? b—ýÀEvÅhõ\ aism] - ahõ\ b—ýÀ Av] aism] - I am indeed Brahman. I am indeed Sat-Chit-Anand swaroop Atma The realization of That knowledge destroys all Sanchit Karmas: s]iVõc]t]\ äým]* n]xy]it] – all Karmas accumulated from all previous births ˜gÅim] äým]* aip] #ò}]nàn] n]xy]it] iä\ýc] ˜gÅim] äým]*Nò}]\ n]il]n]I-dõl]-g]t]-j]l]v]t]/ #ò}]in]n]]\

s]mb]nõDù nÅist] - As we may recall, “Agami Karmas” are those Karmas which are held in one’s

account, and whose results are yet to come. What is the effect of ˜tm] #ò}]n]\ – Self-knowledge

on the Agami Karmas of a #ò}]n]I – a Self-realized person? As we have noted already, the “Agami Karmas” for a #ò}]n]I – Self-realized person are the Karmas accumulated by that person while living through one’s present lives. The text says “For a #ò}]n]I, the Agami Karmas are naturally destroyed, even while being done, by virtue of his (her) Self-knowledge. ˜gÅim] äým]* aip] #ò}]nàn] n]xy]it]

iä\ýc] - Further, #ò}]in]n]]\ - For the #ò}]n]I – for the Self-realized person

˜gÅim] äým]*Nò}]\ s]mb]nõDù nÅist] - there is no natural connection with Agami Karmas – with the karmas he does, and indeed all the Karmas in his account and their effects. The relationship between the #ò}]n]I – The Self-realized person and his (her) Agami Karmas is n]il]n]I-dõl]-g]t]-j]l]v]t]/ - like the water on the lotus leaf

n]il]n]I - lotus

dõl] - leaf

g]t] - that which is there on the leaf

j]l]v]t]/ - like the water. This is the comparison. The lotus leaf is like a #ò}]n]I – the Self-realized person.



b— ýÀ õiv]§− Brahma Vidya The water on the leaf does not wet the leaf, because it has something that is water-proof. The lotus leaf is in the midst of water, but it never gets wet. Therefore it is not afraid of water. The #ò}]n]I (the Self-realized person) is Karma-proof.

ahõ\ n] äýt]*}] – I perform no action. This body does what I am called upon to do as Iswar Karma.

I have nothing to do with what my body does. Thus the #ò}]n]I is Karma-proof. Thus all the Karmas of the #ò}]n]I (the Self-realized person) are accounted for as stated earlier.

in]iýK]l] äým]* b]nõD] iv]in]m¶*•: The #ò}]n]I - the Self-realized person, becomes totally free from all the three types of Karmas. Still the #ò}]n]I does Karma by his (her) instruments of perception and action. Even though such Karmas do not have any effect on him (her) they do have their own effect, because every Karma has an effect of some kind in the scheme of this creation. Therefore, how does the karma of the #ò}]n]I affect other people? The text says: iäý\c] yà #ò}]in]n]\ st¶v]int], B]j]int], ac]*y]int] tÅn]/ p—ýit] #ò}]in]äý&t]\ ˜gÅim] p¶Ny]\ g]cCõint] ||

For those people who st¶v]int] (praise) B]j]int] (worship) ac]*y]int] (adore) #ò}]in]n]\ – the

#ò}]n]Is, tÅn]/ p—ýit] – to them

#ò}]in]äý&t]\ ˜gÅim] p¶Ny]\ g]cCõint] - the results of the good actions done by the #ò}]n]I go to them. The good results of the actions of the #ò}]n]Is (the Self-realized one) go to those who praise,

worship and adore the #ò}]n]I (Jnani). Let us read further yà #ò}]in]n]\ in]ndõint], i©õS]int], du:K] ýp—ýd−n]\ ä÷v]*int] tÅn]/ p—ýit] #ò}]in]äý&t]\ s]v]*m]/ ˜gÅim]

ißýy]mÅN]\ y]t]/ avÅcy]\ äým]* pÅpÅtm]äýâ t]t]/ g]cCõit]

yà - Those people who

#ò}]in]n]\ in]ndõint], i©õS]int], du:K] ýp—ýd−n]\ ä÷v]*int] - abuse by words (in]ndõint]) or hate (i©õS]int])

or do such actions making the life of Jnanis miserable (du:K] ýp—ýd−n]\ ä÷v]*int])

tÅn]/ p—ýit] - towards them

t]t]/ g]cCõit] - that goes (what is “that”)

#ò}]in]äý&t]\ s]v]*m]/ ˜gÅim] ißýy]mÅN]\ y]t]/ avÅcy]\ pÅp] ˜tm]äýâ äým]*



b— ýÀ õiv]§− Brahma Vidya #ò}]in]äý&t]\ - done by the Jnani

s]v]*m]/ ˜gÅim] ißýy]mÅN]\ - all the Agami Karma (karmas held in one’s account currently) y]t]/ avÅcy]\ pÅp] ˜tm]äýâ äým]* - those Karmas which are not worth telling, those Karmas

which are of the nature of pÅp] (sin), those which take one away from Moksha. Those who abuse, hate, or cause pain or sorrow to a Jnani, to them, go the results of the sinful actions done by the Jnani. When one abuses any person, one gains only Papa (sin). But when one abuses a Jnani, one gains both one’s own Papa as well as the papa of the Jnani’s actions. In other words, the Punya effects (the effects of the good actions of the Jnani’s Karmas go to those who worship the Jnani, and the pÅp] effects (sins of) Jnani’s Karmas go to those who abuse the Jnani. These sentences must be understood properly. A #ò}]in] – a Self-realized person (Jnani) has no karma of his own. He is not the doer of any Karma. Whatever a Jnani does is only Iswar karma, the karma that has been left for him to do by Iswar in the scheme of creation. These Karmas produce their own results, again, in the scheme of the creation itself. The same Karma turns out to be good for one, and bad for another depending on one’s own attitudes and inclinations. The Jnani seeks the praise of no one, nor does he run away by the abuse of others. When one praises a Jnani, one is only praising the glory of the Lord, and worshipping the Lord only; and the actions of the Jnani help one in one’s own endeavor to gain Moksha (m]oX] – Total fulfillment in life). Similarly, when one is pursuing the path which is opposite to Moksha, and abuse of Moksha takes one more and more in the path opposite of Moksha, which simply means more in the path of sin (pÅp]) t]TÅ c] ˜tm]iv]t]/ s]\sÅrõ\ t]Itv]*}] b—ýÀ−n]ndõ\ whõEv] p—−pnçit]

t]TÅ c] - Thus

˜tm]iv]t]/ - The knower of the Self in onself, and indeed in every self, the ONE who has realized Self-knowledge s]\sÅrõ\ t]Itv]*}] - having crossed Samsara, the life limitations

whõEv] - here itself, in this life itself





b—ýÀ−n]ndõ\ p—−pnçit] - gains b—ýÀ−n]ndõ\ - The Bliss of Brahman, the eternal jy of life, total fulfillment in life t]rõit] xçäýâ ˜tm]iv]t]/ wit] Ûutà:

wit] Ûutà: - The Sruti – The Upanishads affirm

˜tm]iv]t]/ xçäýâ t]rõit]

˜tm]iv]t]/ - The knower of Atma, the ONE who has realized Self-knowledge

xçäýâ t]rõit] - crosses the ocean of sorrow and distress That is also the very first message of Sri Krishna to Arjuna in the Bhagavad Gita (G 2-11) axçcyÅn]/ anv]xçc]stv]\ p—ý#ò}] vÅdõ−n]/ c] Bò}]S]sà g]tÅs]Un]/ ag]tÅs]Un]/ c] n] an¶xçc]int]

p]iNzõtÅ:

t]n¶\ ty]j]t¶ vÅ ä]xy]]\ ìv]p]c]sy] g]&he aT]vÅ #ò}]n] s]\p—−ipt] s]m]yà m¶•: as}}]O iv]g]tÅx]y]: |

wit] sm]&tà: c] ||

sm]&tà: c] - The Smritis also say [Smriti refers to the class of literature revealing among other things, the nature of existence t]n¶\ ty]j]t¶ - Let the Jnani cast his body (die)

ä]xy]]\ vÅ - either in a sacred place like Kasi

aT]vÅ - or

ìv]p]c]sy] g]&he - in the house of a person of degraded life-style. It is indeed immaterial, because #ò}]n] s]\p—−ipt] s]m]yà - at the very moment of gaining Self-knowledge itself

m¶•: as}}]O - the person is liberated

iv]g]tÅx]y]: - being freed from any kind of bondage

wit] t]tv]bçD] p—ýäýrõN]\ s]mÅpt]\ - Thus ends this discourse on t]tv]bçD]

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