Selected 108 Verses
Summary of first 64 Verses

Class 14: 31, 32 … What is anAtmA?

sat na bhavati, asat na bhavati, ubhayAtmikA na bhavati:

• Maya and its product do not commander category of existent entity. But you cannot say opposite.
• Anirvachaynia - seemingly existent, Experientially available. On probing mysterious.
• Like dream world. You cannot say existent or non-existent. When we are in dream the dream world comes into “existent” category. It is experientable, transactionable and useful. Yet on waking up it disappears.

bhinnA na bhavati, abhinnA na bhavati, ubhayAtmikA api na bhavati:

• It is neither different nor identical with me. Not different because it disappears when I wake up. Not identical because it has no effect on me - I remain when I wake up. Or like a shadow.
• Cannot be both, because identical and different are opposite attributes -> contradiction.
• It is anirvachaniya (seemingly different).

savayavam na bhavati, niravayam na bhavati, ubhayAtamikA na bhavati:

• savayavam (constituent, product). niravayam (without parts). Maya cannot be classified. Savayam is a product born at a particular time but Maya is anadi. Also not niravayam because it undergoes modification. If it were niravayam - it would not undergo change. Both not possible because they are opposite attributes and would cause contradiction.

• All 9 classifications of the intellect we’ve ruled out. You can probe it but as you do it becomes more and more mysterious. The deeper you go it becomes more and more mysterious.

• Unreality doesn’t mean non-utility but intellectually word is not available for clear knowledge. Ultimative explanation = Maya. Other answer will lead to further questions. Maya is question mark itself (panchadashi).

Class 15: 32 - 35: What is AtmA?

• At the seed level (maja, avyaktam, karana sharira, karana prapancha) we cannot differentiate between micro and macro. Anirvachanyia - not definable.
• The universe is logically not graspable, therefore it will remain a mystery forever.
• Karana sharira is not sensorily experiencable but can be experienced in sleep. It is available in any state, except for videha mukti. But is dominant in dreamless sleep (in dream it is shuksma sharira, in waking sthula). State in which all functions are resolved (5 of knowledge, 5 of action and buddhi (4 as internal organ)).
• Blankness, nothingness, shunya of buddhists is karana sharira directly revealed by consciousness. Also called shakshi pratykasham (only avidya, maya are during deep sleep state).
• Karana sharira - Matter, energy potential form. Insentient = Anatma - karana, sukshma, stuhla sharira.
• When the ignorant says “I’m mortal” he means jivatma (atma incl. limitations). When the wise says I’m immortal he means paramatma. Both are the same. Both are one.
• Because of ignorance I’ve become dumb. Through knowledge I convert the shackles (three bodies) into costume. Dayananda Swamiji: “Play the role, don’t become the role”. Whenever you’re not playing the role, the mind should be preoccupied with the whole not the role. And you’ll enjoy playing the role.
• Universe doesn’t consist of multiple entities. In the entire universe there is just one entity and I alone am appearing as all these things.
• Light / awareness - what is ever experienced is ever ignored. Consciousness is available all the time. What I’m conscious of is variable. That I’m conscious is constant. I don’t require separate experience for the consciousness to become evident.
• When we say “I” we usually mean the stuhla/sukshma sarira and forget about the consciousness. Vedanta is a training in claiming the consciousness.
• Light and hand example. Light is not part, product nor property of the hand. It is independently existent. It extends beyond the hand. If the light is nor pervading the hand, it is not visible. But you don’t see the light. When the hand is gone, the light is still there. Light is there all the time, yet we don’t notice it -> shift the attention.
• Every living being is a team of jada and chetana. They cannot function separately. Atma as a member of a knowing team is called sakshi (nirvikara gnata - nonchanging knower). Anatma as a member of a knowing team is called pramata. But it doesn’t mean there are two knowers. Like parents - two members of a parental team. Knowers of the avasta trayam.
• I use the body but I’m not the body. I use the mind yet I’m not the mind. Moreover it never affects me. Just like light never gets dirty when hand gets dirty. Or if fingers get separated light gets not.
• Jnani is able to stand aloof and see everything objectively.
• Ill-health is intrinsic to the body. Good health is exception. But the good news is I’m never affected.

Class 16: 35 - 38

• Jagrat avasta - state of mind when it is fully active. Partially active state of mind based on memory - svapna avasta. Sushupti - mind is totally resolved and totally passive. Atma is the avasta traya sakshi, the witness, the knower of the three.
• Self-awareness belongs to the mixture. The pure atma cannot say “I’m the atma”, because self-awareness is a form of the knowledge. Similarly for anatma. It doesn’t have self-awareness because it is inert. The very word “aham” belongs to the mixture alone. Even the knowing function belongs to the mixture alone.
• Atma is a passive contributor (by its mere presence) to any knowing activity. Knowledge requires another equally important component - anatma - active contributor. It contributes by generating the appropriate thought. Consciousness + thought = knowledge. Just like light contributes by its mere (passive) presence atma contributes the same way. That’s what is designated by the word sakshi. Example: bulb gives light only when there is electricity.
• Thus both atma and anatma are designated as the knower in the scriptures.
• Consciousness (“fullness”) illuminates karana sharira (“nothingness” - mind and thoughts are resolved; passive, dormant, blank state) -> sukshma sarira -> sthula sharira -> the world.
• When I say I was aware of the blank state the meaning of the word “I” is atma. According to Vedanta my real nature is the unchanging consciousness who is aware of the changing world, body, mind, emotions, knowledge, confusion … All of them I reveal by my mere presence. I use the anatma to say “aham brahma asmi” but I’m not anatma.
• God - Atma - is always the seer, never the seen - adrshtodrashta. Always the hearer never the heard. It is not available for objectification.
• The presence of the known is the proof for the presence of the knower which is I myself. It is self-proven. Example: camera is never in the photograph.
• Atma enlivens (lends consciousness) anatma just like the mind enlivens the body. Consciousness = atma. Remove “ness” so it becomes an adjective and it becomes the anatma.
• Paramatma shines i.e. is evident all the time. Anatma is evident now and then. “I’m” is evident through any experience. What I’m objectifying comes and goes. I remain there all the time, effortlessly evident.
• Because I am evident all the time, there is no special occasion needed to reveal the atma, except maybe the guru telling “tat tvam asi”.
• Atma is always pure, anatma is never pure. Purification is required only for the mind and the body. Sadhana chatustaya sampati is required for jnanam, not for moksha which is my nature. To know this, I require a pure mind.
• Maya - karana prapancha. Avidya - karana sharira.
• What sadhana are you doing? What sadhana should I do, when moksha is my real nature? As clarity increases, my expectation of moksha as a future event (salvation) will gradually recede. Expectation of moksha is ignorance.

Class 17: 38 - 39

• Vikrti - product. Sukshma and stula sharira. Through infinite bodies the one consciousness illuminates the entire universe. Illumination is no action and that’s why there is no question of fluctuation. It is uniform and constant.
• During sleep the mind is not there and that’s why only after I’ve woken up I can say that I the consciousness have slept well. Because I the consciousness was there in the deep sleep also.
• When Atma is in the proximity of anatma it is called Sakshi. The moment anatma is negated Sakshi loses the name Sakshi and it is called Atma. Sakshi is passive knower. Atma is non-knower.
• Meaning of bandha needs to be understood in order to understand moksha. Bandha: atra anatmani aham iti matih. Claiming that I’m the body (deha abhimana) = a clear intellectual problem. The intellect concludes I’m the body… Vishva, Taijasa, Prajnaha are three false I(s) called “I” created by the misconception of the intellect.
• Body identification is twofold. Samanya abhimana because of prarabdha. It is universal and natural. Because of this alone whatever happens in the body I’m aware of. Experience of biological conditions is because of prarabda and this you can never avoid. We’re dealing with the intellectual confusion that I’m body. This is unique only to human beings because of thinking faculty. It is called vishesha abhimana and this we call “bondage”.
• Yoga shastra talks about removing the thought. Mind is not a problem. Mind is a blessing. Thoughts are not a problem. Concluding that I’m the mind is a problem. Both body and mind are costumes given by God for enjoying my glory. I should be indebted to the body because only in the body I can claim “aham brahma asmi”. Body is a blessing as long as I’m using it to claim my real nature. Otherwise it becomes a problem.
• Life as samsara: lifelong boxing match between the free will and prarabdha. Very unfair match with a certain losing end. It is a life of unpredictability (-> uncomfortability), insecurity, anxiety. As an individual I have to fight prarabda. And once I’ve an (extended) family my ahamkara extends to mamakara. If I’m identified with the sthula shariram I worry only about this janma, but if I’m with the sukshma, I need to worry about the next one as well. Worry about next srshti when I’m karana shariram.
• The worry is emotional but the root cause is intellect. Bondage being the cause.
• The one who is unborn Jamadharmaraja cannot catch. He can show thumbs up to him and he’ll run away. That’s why the lord Dakshinamurthi is facing south.
• Swami P.: In the Indian culture … They …
• Mithya - appears real during self ignorance. It’s experiencable but its existence is borrowed from me. Jnani understand that he’s donated the “-isness” to the world, just like I donate the “-isness” to the dream.
• Dayananda Swamiji: One who is given to moods is called mudhah.
• Silk worm - koshakrt: what was thought to be a protection it itself becomes an enemy (cocoon). Body can never be protected, body is intrinsically insecure and a Jnani understands and accepts it.

Class 18: 39 - 42: What is bondage?

• Every individual has three bodies. Most fundamental and longest lasting body is karana shariram. Karana shariram is known under many names: avyaktam, shaktihi, maya, avidya etc. It holds individual sanchita karmas.
• Bhagavan uses viksepa shakti of maya to create the universe that is at the macro level. Avarana shakti (ignorance) doesn’t operate in him.
• Due to the avarana shakti (tamoguna) at the micro level the individual doesn’t know his real nature. After concealing the real nature this leads to mistakes caused by the vikshepa shakti (rajoguna). These two together cause human bondage (samsara).
• In deep sleep viskepa shakti is not active. Only avarana = total ignorance = bliss.
• There is only one consciousness in all the beings. It is not like each human has individual consciousness.
• Covering of atma is really not possible. If atma would be completely covered by ignorance, it would not even know the presence of ignorance. Now I’m aware of my ignorance because consciousness is illumining my ignorance.
• Avarana shakti thus creates twofold notion in me: atma na asti. Atma na bhati = Atma is not there because I don’t experience the Atma. That is avaranam.
• Covering is “Atma” is only possible in the way like the moon can cover the sun.
• Karana sharira is beginningless and thus this self-ignorance did not start at any time in history but it is beginnngless also.
• Here “shining” means “which reveals everything”.
• Sharariram means “shirya mana svabhavam” - that “which is continuously disintegrating” - entropic.
• The body as medium is magnificent, claiming the body due to non-discrimination is bandhaha.
• Up to identification with the body it is an intellectual problem, then it triggers variety of emotional problems.
• Spiritual disease = self-inadequacy = apurnatvam. Struggle to get rid of the sense of incompleteness. Fundamental and legitimate desire of every human being. Goal: to get rid of senf-misconception and self-ignorance. That requires qualification - karmayoga (legitimate desires) - which requires in-turn worldly resources and worldly relationships. Karmayoga can give chitta-shudhi, but not purnatvam.
• If the Vedic guidance is not there, I get endless misplaced desires and I’ll be seeking in the wrong place (purnatvam in the world). Few rare people have Vedic guidance because of purvajanmapunya, majority of others they do not know what to seek from the world and therefore go through endless struggle.
• Some desires are fulfilled will give you some temporary peace - pacification of mind, not real fulfillment. Because they can’t give what I really want. Like a baby sucking the tumb. Gets some pacification from the apparent self. Vedanta says entire humanity is babies sucking the world for purnatvam. Can be only given by mother Gita. Materialistic society is thumb sucking society.
• Each desire binds a person to his own anatma. He becomes busier and busier and never looks inside.
• Yamadarmaraja in Kathaupanishad: (Immature) Fools are looking for the infinite in the finite and they only come to me!
• Ishvara’s srhsti - Bhagavan’s vikshepashakti creates the world. Individual’s vikshepashakti (jivarshsti) converts the life into a samsara, converts Ishvara’s srsti into bondage. Infinite into finite, immortal into mortal, ananda into dukham. Animals don’t have this problem because they don’t have a well-developed intellect and free-will.
• Our entire problem is an intellectual one. That’s why traditional people always speak of scriptural study. Providing and undergoing a consistent and systematic scriptural study is nowadays rare and not fashionable.

Class 19: 42 - 44

• Four layers of bondage: 1) ajnanam - ignorance 2) adhyasa - self misconception 3) papa trayam: emotional layer activated by vikshepa shakti 4) samsara: cycle of birth and death.
• Samsara is anadi. I’ve had countless different bodies, plant, insect, animal, human beings. Many of them.
• Every tree survives in the form of a seed. Similarly every jiva survives and again is reborn:
• 1. Ignorance (seed) 2) Identification with body, individualization (sprout) 3) Inadequacy, Raga&Dvesha, attachment (leaves). 4) Karma for proper or misplaced desires. These generate even more Kama -> Karma. So it is like water for the tree. 5) Trunk - solid body. 6) Branches from main trunk, making it a vast tree. - Prana. Once removed body/tree cannot survive. 7) Peripheral part of the branches exposed to the sunlight - sense organs, esp. 5 jnaneindriams. 8) Flowers - sense objects, both being attractive 9) Phalam - (sukham and) dukham 10) fruits are by birds - jivas are the birds in samsaravrksah.
• Shankaracharya here emphasizes dukham, because generally sukham is the gap between two dukham.
• Like on a bicycle there are two pedals and we continuously generate sukham and dukham and thus water samsaravrksah. Without jivas’ contribution Bhagavan can’t create the world. He requires the beginningless jiva.
• Animal is also jivah, but only human being can work for liberation.
• Veda gives lifestyle which is like GPS guidance for moksha. Stage 1) karmajoga (panca maha yagna + upasana yoga + satguna + nishkama bhakti) 2) jnanajoga. Bhagavad Gita is like condensed Veda.
• Without Karmajoga Jnanajoga is impossible, without Jnanajoga Karmajoga is incomplete.
• Two benefits of karmajoga: it can neutralise the emotional layer (3) of samsara (80% of problems). It can give shanti, samatvam, even though it cannot remove layer (1) and (2). And it can prepare for Jnanajoga (20% of problems). Ishavara arpana prasada bhavana should not be lip service.
• Where fear is there, bhakti is absent. They cannot coexist. Bhakta: Bhagavan is inside of me as a source of strength.
• Takeaway message of this class: apply karmajoga properly and you will be fine emotionally.

Class 20: 44 - 46: How to do self-inquiry? Panchakoshaviveka.

• Jnanayoga: Persistent and consistent study of scriptures under the guidance of a qualified teacher.
• Jnanayoga will fail if mind is not prepared through karmayoga.
• For karmayoga important component is “svadharma nistha” (nistha = commitment). First for material well-being later for spiritual growth (=internal transformation). In our current democratic society replace it with “panca maha yagna”.
• Once the desire for moksha (-> jnanam -> sravanam) comes Bhagavan will provide a teacher.
• Online study is as effective as direct study. How beneficial it is depends on how I listen.
• I must adjust life-style. Make sure unpreoccupied mind and quality time for sravanam, mananam, niddidhiasanam are there. For listening, writing notes, contemplating and finally internalising.
• Moksha: reset the boundary: hand over body-mind complex to anatma - the universe. Shift the ID to the Atma, the 5-features consciousness.
• Jivatma - anatma (sharira trayam) = paramatma (consciousness).
• For personality development and handling of emotional problems focus on karma yoga, upasana yoga and values.
• A traditional acharya periodically reminds you that self-inquiry is required for moksha.
• Sukshma sharira: Manomayakosha corresponds to the itcashakti - the ability to desire - without which we won’t come to moksha. Kriyashakti - pranamayakosha. Jnanashakti - vijnanamayakosha.
• Panchakoshaviveka - not a physical segregation (as it is not possible). Purely intellectual separation requiring a fine intellect - as only anamayakosha is not abstract. Most abstract is then the 5-features consciousness.
• You can separate (five koshas from jivatma) only when you are very alert and careful. Just like munchi-grass. Taitriya does it in a very nice way.
• Jnani is one who can use the word “I” for both atma and anatma according to the context.
• Initially the teacher will deliberately withhold the degrees of reality of atma/anatma and will only learn to differentiate them. At the final level only the mahavakya and atma as higher order of reality will be introduced. Just like the waker understands that he is higher order of reality than the dream world. And higher reality is never affected by the lower.
• Jnani: this is the world but the existence is mine only.
• Resolving the world: understanding that there is no anatma without atma. Because purely intellectual it can be done while experiencing the world.
• Atmanistha: Even when transacting jnani remembers “I use the body and I’m the atma behind the body”. Due to constant practice of niddidhiasanam.
• Physical body is named after its origin. Annat jayate iti annamayakosha. Immediate cause is seed and egg (both annarasa), but they themselves are caused by annam only.

Class 21: 46 - 49

• Body and mind = anatma. Thus part of the world.
• Sharira trayam - whatever is a product is grosser and outer. Whatever is the cause is subtler and inner (relatively, figuratively).
• Same goes for pancha koshas: first you have to know something (vijnanamayakosha), then you have to desire it (itschashakti - manomayakosha) and only then you can do something about it (pranamayakosha - kriyashakti).
• The travel is always from gross to subtle.
• Whatever is generated will have to go through degeneration. Diseases are natural.
• I do my best to keep the body healthy but in spite of that imunity comes down, diseases increase and some diseases will have to become the cause of death also. This is only natural. I allow the body to go through this natural stage.
• Meditate on this. Accept the mortality of the body, claim the immortal atma.
• Mother gives the physical body as a costume. This body was not there in the previous janma, but sukshma and karana sharira were.
• Physical body is a very small window.
• Body is an object of experience, just like a pot or table. Both of these I experience. The only difference is that one is remote object and the other very intimate, yet still an object.
• I’m different from anatma and I’m unlike anatma. Every feature of anatma will help me to know the atma as something endowed with the opposite feature. World is innert, I’m sentient. Word changes, I’m changeless. World consists of parts, I’m partless. World is a product, I’m a non-product.
• I’m experiencing the worry. Therefore the worry is an object of experience and thus I’s different from me. Worry can never belong to me. Experiencer of worry is worryless. Experiencer of diseases is dieseases-less.
• Jnani might go through unbearable pain, but he knows it belongs to the body all the time. He knows he is going through its prarabdam.
• Indication of spiritual growth: as detachment comes fear of old age and death will go away.
• Action requires energy. Therefore pranamayakosha consists of 5 pranas and 5-fold sense organs of action (karmeindriya - hands, mouth, legs, organs of excretion and organ of reproduction). They are nourished by rajoguna. Pranamaya alone supplies consciousness to annamaya, it cannot go directly.
• Because of the borrowed consciousness (chitabhasa) we mistake the body, the anatma as atma. Just as we mistake the moon as endowed with light.
• Annamaya is like liquid, shapeless. Its shape is adapted to the shape of body of the current janma.
• Pranamaya is also not atma. When there is hunger I’m aware of it. Similarly for other pranamaya functions. Pranamaya changes while I’m not changing. Pranamaya appears to be conscious but it is only a product of matter lending the consciousness and not me.

Class 22: 49 - 52: Manomaya

• Kriyashakti and rajoguna go together.
• Pranashakti along with vaju comes out out the time of exhalation. Opposite for inhalation. Atma is free from going in or going out.
• Pranamaya doesn’t know anything. In a sleeping person pranamaya is active, yet he is not aware of the surrounding. Pranamaya is innert, I’m (atma) sentient therefore the two are different.
• Pranayama: we can control the breath. It is controlled by will of the jiva, it is not independent like atma.
• Jnani alone treats the manomaya as the costume - kosha. All the ajnanis treat the manomaya as themselves, as “I”.
• Manomaya - 5 sense organs of knowledge and the mind karana atma. Vijnanamaya - karta atma.
• Mind: instrument of division by entertaining twofold thoughts. It labels each object as mama or aham. This classification goes when the mind is resolved. The mind is saturated with thoughts corresponding with one object or the other. All of the anatma is classified by nama, rupa and karma (function). Only jnani during meditation invokes atma, which is beyond all the three.
• Manomaya is one of the most powerful kosha. Life is miserable when the manomaya is active.
• Manomaya (content) fills up the previous kosha - pranamaya (container), which in turn fills up annamaya. Manomaya alone carries the borrowed consciousness to pranamaya. Whatever has (borrowed) consciousness we tend to mistake as atma.
• Mind I’ve is carried over from purva-janma that’s why I have some of purva-janma vasanas also. Mind has got one srishti (creation) as its duration.
• Transactional things can happen only when the mind is there. Manifestation of the consciousness has a beginning, not the consciousness itself. Even manifestation does not involve a transformation. Manifestation is only a seeming change. Example: light and hand.
• Nature of mind is dukham. It is always discontented. Atma only is sukha-svarupam and it is reflected in the mind when it is temporarily in a conducive situation. Example: “moonlight” is sun’s light.
• Atma is sat-cit-ananda, anatma by nature is the opposite - anRtam (=false, mithya), jadam, dukham.
• Manomaya is intimate object of experience. I experience knowledge, my mental conditions …
• Atma anubhava is not possible. If there is such word in the sastra it should be translated as “atma aparoksha jnanam” (claiming I’m the atma, without experiencing it as an object).
• Neighbourization: Whenever I’m disturbed, agitated, worried … I should be able to distance myself by understanding it happens to the kosha.
• Buddhihi: the intellect. With the will, willpower. The deciding one (decider-I), which thought I should entertain, remember.
• Vijnanamayakosha: intellect + 5 sense organs along with varieties of vrtis. Broadly divided into ahamvrti and idamvrti. The agent: Karta-atma -> bhokta- -> jnata-. Jiva. The subject I. Samsara karana: karta produces sanchita, agami, prarabda karma.

Class 23: 52 - 55: Vijnanamaya

• Intellect. Deciding factor. Willpower.
• Karta = bhokta = pramata = ahamkara = jivaha: cause of samsara for the living being.
• Mulaprakrti = mulaavidya.
• From prakrti five sukshma bhutani evolved and from them sukshma shariram has evolved. In the evolution of pranamaya rajoguna plays predominant role. In the evolution of manomaya and vijnanamaya it is sattvaguna. Yet not the only one, rajasic and tamasic tendencies (vrties) might be there as well.
• Vijnanamaya can reflect borrowed consciousness through karana shariram.
• ATM: shortened form of atma :)
• Vijnanamaya byt itself is not the knower, it is inert. Together with the citabhasa it becomes the knower through various thoughts. Pramata = intellect with borrowed consciousness.
• Every object has OC. Every living being has OC + RC.
• When the vijnanamaya uses the word “I” it is not confined to the buddhi alone but it extends to manomaya as well, which identifies with pranamaya and which in turn with annamaya. Ahamkara alone extends to mamakara.
• When you make time for them it is called love. When you worry about them it is called attachment, samsara.
• Ahamkara-vasana has to be weakened by long niddidhiasanam. This will weaken it and help us to change the reaction into response (What? So what!). Only intellectual knowledge will not help.
• Good and bad, everything is governed by karma. I will handle to the best of the capacity but I won’t react because these are natural to anatma.
• Karmayoga is for grosser reduction of emotion, niddidhiasana for finer reduction.
• Ahamkara is an misconception born from self-ignorance and therefore also anadi.
• Jnani (jivanmukti) has a non-binding ahamkara (required for TX) which will go away at the time of videhamukti. It will merge into samashtiahamkara of Ishvara.
• Vijnanamaya is also called karta. Manomaya - karanam. Pranomaya and annamaya - karyam. Or manomaya and pranomaya are called karanam and annamaya is called karyashariram.
• The moment I identify with ahamkara as a karta/bhokta/pramata I have desires alone.
• Legitimate means of acquiring wealth take more wealth. If I have too many desires, I don’t have patience.
• Some of the karmas will fructify in this janma. Some cannot, because they require a different body.
• The law of karma is inbuilt into maya. Ishvara has not to do anything to give karmaphala. Like digestion - no thinking required.
• Intellectual samsara, emotional samsara, physical samsara - going (intense travel) from one body to another.
• Animals (like cows kept for meat and milk) cannot fight their circumstances because they don’t have a freewill.
• Manusrmti: mamsaha: shortened form for “mam saha paksayati”. “The other will other will take (eat) me in some other janma”.

Class 24: 55 - 57

• Vijnanamaya is the most important one among the fives koshas, because it corresponds to the karta-ahamkara-jiva, which alone has the free will, which decides the course of life.
• As a karta it performs both sastriya karmani as well as laukika karmani. Because of raga/dvesha, kama/krodha, … some of the activities follow dharma and some violate. Therefore the karta acquires punyam and papam in the process. These will get later converted into sukham and dukham.
• General rule: whoever does the karma will have to go through the results of it.
• Vijnanamaya can only perform actions with the other koshas.
• Vijnanamaya = ahamkara.
• Karanashariram = anandamayakosha.
• When the mind gets happy, from where comes the happiness to the mind? Normally we attribute the happiness to some object. That’s how experience works and that’s why the entire world is running after anatma.
• Chandogya upanishad (7th chapter - bhuma vidya): yovai bhuma tat sukham. Bhuma (buvať) is another name for the infinite reality - brahmaatman.
• Atma doesn’t possess happiness. It is happiness.
• Mind borrows always consciousness from atma. Happiness it borrows only now and then in conducive situations. What I’m experiencing is the reflection of my own bimbaananda.
• External objects don’t give happiness, they make the mind calm and quit, because it is something liked by me. Rajasic mind becomes non-rajasic.
• Conducive state of mind is resolved mind. Because an ignorant mind constantly produces unhappiness. Constantly thinking of something that it lacks. As long as an active mind with rajoguna is there, we cannot be happy.
• Mind can either temporarily resolve into karana shariram or it could become wise mind. Then there will be happiness. Wise mind gives happiness wherever it goes, ignorant mind gives happiness whenever it goes.
• Mind resolves into karana shariram therefore karana sharira is the reflective medium for ananda. That’s why it is called anandamaya.
• Sukshmasharira can reflect only consciousness, karanasharira also happiness. That’s why a happy person either doesn’t see or closes eyes. It turns inwards. Sense organs are open, but not functioning.

Class 25: 57 - 60

• Anandamaya consists of three avidya vrtis (states, conditions): priya, moda, pramoda. They are born out of mula avidya = prakrti =karana shariram. They are born on contact with desired objects.
• At the time of experience there is manovrti but the experience is followed by contentment (trpti). Therefore that manovrti resolved and karana sharira vrti arrises. Experience = manovrti, happiness = karana sharira vrti.
• Karana sharira vrti is finer than manovrti and thus can be associated with ananda pratibimba. The original ananda we cannot ever experience because it cannot become an object. But this original happiness reflexes in the mirror called priya, moda, pramoda (Taitriya deals with this in detail).
• Grading: priya (seeing the desired object), moda (posessing it), pramoda (enjoying it) depends on the degree of mind-resolution.
• -matra (suffix) means everyone.
• My ananda automatically manifests, no effort is required. Effort is required for generating punyam that allows for the reflection in the favourable situation.
• Whenever I’m happy I’m in anandamayakosha. No matter whether I’m jnani or ajnani. Difference is that ajnani attributes the happiness to sense-objects. Jnani says that his his happiness is because of my original nature getting reflexed in the anandamayakosha. Thus when the object goes ajnani feelds bad - he’s lost happiness. Jnani understands only the mirror is taken. There will be other mirrors.
• All the Upanishads uniformly declare that sushupti is a happy state. Jiva is in advaita avasta as mind is not there. No duality. No individuality. No worry.
• Even in the waking state we dip into advaita, karana sharira, into the happy state.
• Experiential ananda is punya phalam and anityam - temporary. Original ananda is not a product of anything. Nitya ananda is only available for claiming, never for experiencing.
• Anandamaya is composed entity with parts in the form of priya, moda and pramoda.
• I look at the body as a costume. When it gets faded and I throw away, I don’t regret, I’m happy to get a new one. I have to practice applying the word kosha to each layer of my personality, mind, buddhi, etc.
• Koshas are “covering” the atma by drawing out attention to them. It makes me ignore my real nature.
• Shariram - shiryamana svabhavatvat. Shiryate - to decay, to generate.
• Most powerful logic - I’m not what I experience. Experientially I cannot disidentify with the body, only in terms of my conclusion. As long as prarabda is there, I’m stuck with the body. And body’s pains I have to go through, but a jnani says “I experience the pain therefore it doesn’t belong to me”. I will never accept I have pain, I accept I experience the pain.
• Pain: the moment you question the wisdom of God, Dharma … you are emotionally interpreting. The pain gets magnified. Remove the emotional content. Just let it be a biological thing.
• In association with sharira trayam and chitabhasa the original consciousness is called Sakshi. In a dead body or elsewhere you can call it only consciousness.
• Atma is the unnegetable negator of all the negetables. Only atma remains.

Class 26: 60 - 64: Atma

• Anatma means it cannot be included in the meaning of the word “I”.
• The witness of the negation of the pancha koshas of the nature of pure consciousness remains. I. The five-features consciousness. Independent spiritual principle.
• Svayamjoti, apremeya: consciousness is not revealed by consciousness as a process but is self-revealed, ever revealed.
• Sakshi: Witness, changeless revealer of the three states, of everything.
• Uncontaminable, even though in contact with everything. Immanent yet transcendental. With all but not associated and not affected by any.
• Sadaananda. It is not happy (that would mean possessing happiness). It is happiness itself, with no graduation or fluctuation. But it can never be experienced (like my eyes), only the reflection can be, as long as reflected and undisturbed medium is available.
• It can be claimed by the thought that atma is myself, without objectification, but claimable as I. This is known as aparoksha jnanam or atma anubhava. Requires a very subtle mind.
• Most subtle upasana is space meditation in Chandogya and/or Taitriya.
• Atmajnanam: Atma is neither a known object nor an unknown object, it is I - the ever available subject.
• Continue listening even if you don’t understand. It will make the mind subtler and you’ll understand in time.
• Meditating without shastric guidance will take you to the dead end - just the experience of blankness (no thoughts). Atma will not come in meditation - it is not an anatma to come and go. That’s why a traditional teacher never introduces meditation at the beginning. If you want to meditate, do a manasa puja or manasa upasana. they are not removing thoughts. That’s why the nihilism of buddhism came to shunyavada.
• When you say there is blankness. That blankness is revealed or not? If not, you can never talk about it. To talk about presence or absence you need a revealing principle. Even nothingness you cannot talk about unless it is revealed. Otherwise it will be blank speculation, not a fact. Example: A student went to a hall saying there is nobody. What he actually witnessed is the absence of everybody else.
• The blankness in meditation is the absence of all the anatma pervaded by the presence of pervading, revealing atma.
• All thoughtless meditation should be followed by the final thought: This blankness is illuminated by the consciousness and that consciousness I can never experience because that consciousness I’m. Manobuddhi chitta ahamkara naham, na ca shrotra vikpeda cakrana netre, na ca vyoma bhumir na tejo na vaayu, chitnanada rupa shivoham shivoham. Vedantic meditation requires repetition of these words in the form of thoughts.
• In deep sleep karana sharira is there, yet we experience as nothingness as it is avyakatam - unmanifested.
• Proof for consciousness? What is the proof of the the camera being on the picture? No special experience required as every experience is proof for I the consciousness.
• If somebody says atma is experienced in a special (mystic), we don’t criticise, we only sympathise.
• Only in waking state (with functioning intellect) we have will. In this state we have to claim atma.

Class 27: 64 - 67

• 1. What is bondage? Deha atma bhavana. Self-misconception.
• 2. How did this bondage come? Atma ajnanat. Self-ignorance.
• 3. How does this bondage persist in a living being? By generating endless desires leading to endless actions leading to endless cycle of birth and death.
• 4. How can one get freedom from bondage? By following karmajoga and jnanajoga as prescribed by the Vedic scriptures.
• 5. What is not-self? Everything other than me the experiencer, observer. World including body/mind complex.
• 6. What is the self? The experiencer, the witness, the eternal allpervading consciousness principle.
• 7. How to differentiate? Only intellectually by using the help of scriptures and reasoning. By panca kosha viveka.
• Seven questions of Vivekacudamani have been answers, the rest of it is extension to 7th question.
• After panca kosha viveka we should know there are two “I"s [eyes]
• Working for atma experience is the biggest blunder.
• There is no movement, variety, change in the sunlight but it illuminates all of those.
• The more allpervarding and available something is the more we take it for granted and ignore it.
• **The word “I” is doesn’t change over time (unlike the body/mind - boy, adult, …) therefore the meaning of “I” is also non-variable. **
• Body is empirical, consciousness is absolute reality.
• The original happiness is not with me, it is me.
• Heart here indicates the mind. Vijnanamaya or anandamaya kosha.
• This teaching all acharyas have derived from one original source - the Vedas or Vedanta. It is not a speculation of a philosopher.
• Ultimate knowledge we’re aiming at: aikyam - the non-difference of the individual self (atma) and the universal essence (brahman).
• I’m the truth of the universe. If the universe appears real, the reality of the universe doesn’t belong to the universe. Just like the dreams reality belongs to the waker. Jnani: I give reality to the cosmos and make it appear real. Layman: without the world I cannot exist.
• Life: continuous struggle deliberately or naturally becoming something other. Becoming means I exist within time and space - empirical existence.
• Jnanam gives experiential happiness in the mind also. Jnani gets double.
• Nobody can find the truth without the help of scriptures.
• Three types of reality. Subjective - dream. Empirical - waking. Absolute - consciousness principle.

Class 28: 67 - 68: jaganmithya

• Whatever we have to know about Brahman, we have to rely upon the Upanishads only.
• Taitriya: satyam jnanam anantam.
• Satyam - absolute reality - that which has got an independent existence of its own. Dream and world have borrowed existence. Just like fire will be always hot (it is its nature) Brahman will be ever existent.
• Anantam - limitless. It is not a temporary product existing in the brain but manifest in the brain and it exists outside of the brain also. Without accepting the sastra pramana one will not able to prove logically that consciousness is all-pervading.
• Threefold limitation that don’t apply to Brahman: space, time, object - (a chair is chair only and cannot be e.g. human).
• Param - absolute, transcendental. Not within time and space. Therefore not related to any object within time and space.
• Self-existent and self-evident.
• Ekarasam: Atma is consciousness, which is neither substance nor attribute. It doesn’t command any category. Not in other philosophical systems.
• Jayati - “stands victorious”. Remains supreme all the time. (Christ the Victor).
• Once the topic of creation comes, Brahman is renamed “parameshaha” - supreme god. Maya, avyaktam, avidya, karana prapancha, also paremesha shakti. This power has two divisions: vikshepa and avarana shakti. And is governed by karma.
• Waker projects the dream world, waker gives existence to the dream world, waker gives reality to the dream world. Temporarily, during the spell of nidra. The moment he wakes up he understands it only appeared real - it is mithya.
• The dream world in dream has experiencability, transactability and utility. It gives me joy, it gives me sorrow. So solid the dream world is. These are ajnani’s arguments.
• Brahman is like the super-waker. Super-waker projects the super-dream called jagrat prapancha. The world is real, but the reality is borrowed.
• Prakarana grantas: texts written by acharyas extracting the teaching from the Upanishads. Even Gita, Brahmasutra are prakarana grantas. Study order: Prakarana, Upanishads, Prakaranas … -> more and more clarity. That’s why it requires a length of time. There is no crash program if we want to receive the teaching and transform the “I”. It requires effort.
• A jnani experiences Brahman in every object of the world as the “Is”-ness. Just as a wise man experiences sunlight even on a full-moon night. Everybody says “moonlight”. A wise man too, but in his mind he is experiencing sunlight. For a jnani, jagat anubhava is Brahman anubhava.
• Existence has five features …
• Even when you say nothing, you say nothing is. Existence is all-pervading.
• The world is asat, acit, aananda. But the glory of the world is that it can reflect sat-cit-ananda. The world can reflect sat. The live body (w. mind) can reflect sat and chit. Karana sharira can reflect sat-chit-ananda.
• When I wake up from dream I become a waker. When I get out of the spell of Maya I become super-waker, which one is not when he says the world is independently existent. The only difference is that the dream disappears upon waking.
• Jnani tells to the students (not to the public) all people who talk about duality are like a person talking in a dream, who say the dreamworld is real.

Class 29: 68 - 71

• Whenever we say “the world is unreal”, we should always add “from the standpoint of Brahman / absolute reality”. World is just a bunch of names, forms and functions. The existence and reality is given by Brahman.
• Idam vishvam brahma eva. What the ignorant sees as the world, the wise sees as Brahman. Lord you have many clothes, your names are many, you are only one non-dual absolute reality.
• This universe is another name for Brahman. Just because another name is there, don’t think there is another entity. Like gold and bangle.
• adhiSThAnam - that which supports. The real, which supports the unreal by lending existence. Gold lends existence to ornament. Waker to the dream. Brahman to the world.
• Aropitam - that which cannot exist separate from the real. Which borrows existence.
• Unreality of the world is one of the cardinal principal teachings of vedanta. There are three cardinal principles: brahma satyam, jaganmithya and jivo brahmaiva naparaha.
• Two places where the unreality of the world is discussed at a length: mandukya karina 2nd chapter (logical analysis). Scriptural analysis is found in Brahmasutra 2.1.14 - 2.1.20.
• Chandogya upanishad: vacarambanam vikaro namadheyam - the world is only a word (In the beginning there was word).
• If you accept the world as real, there will be three doshash. 1) There will be duality. Two equal realities. Vedic statement defining brahman as satyam, jnanam anantam will not work. Brahman will be limited by the world. First in space then in time Thus God will become mortal. Also there will be objectwise limitation.
• If you accept the world as real you are killing god (making it mortal). Atmanah anantatva hanih (-> gr:hades?) - limitlessness of atma will lost
• 2. Veda will become unreliable source of knowledge, because one of the statements (definition of Brahman) will be invalidated. It will lose its status as infallible - nirduSTa pramanam. Bhagavan has given the Veda as a help for us along with the creation. A Vedic manual to the world for the human beings to learn how to use the world properly so the life can be a blessing. Veda = words of Bhagavan.
• 3. If Veda is invalidated, Bhagavan will become a liar. As further consequence Veda will not lead to moksha. Brhadaranyaka 1.4: dvitIyAd vai bhayam bhavati - duality leads to samsara, insecurity. An unreal duality does not, it is entertainment.
• Dvaita bhakti is acceptable only as a means. Use world as a means, but the end should be advaitam jnanam alone. Shantam shivam advaitam - mandukya 11. mantra.
• Tendency of humanity to forget the advaitam (esp. with materialistic progress). Vaishnavism, Shavism, Shaktism etc. provide dvaita bhakti and forget about advaitam. Therefore Bhagavan takes incarnations to revive the Vedic teaching.
• World is experientially available, seemingly there. Really not there. World is an appearance of Brahman with with different nama rupas. mithya. Remove gold and bangle stops existing.
• The truth of the world is that is it untruth.

Class 30: 71 - 74: Mahavakyas

• Smruti statement for unreality of the world - Gita 9.4-9.5: pluralistic world is located in me, I’m not located in pluralistic world (Bible: You are from the world, but not off the word). The world is only an appearance, appearing, as though existing, in Bhagavan. Just like a dream world.
• Clay is more real than pot. It exists before creation, during existence and after destruction of the pot.
• This world also only appears during waking and disappears during sleeps. Even the science says world was created and will be destroyed.
• Whatever is subject to arrival and departure, is mithya. If the world were real, it would be experienced in sleep as well. Just like dream the world appears real, independently existent, during its respective state.
• Like rope/snake - until I know it is rope I’m going to perceive a snake on the rope. Unreal, projected, false snake. But this will be understood only after using some other, additional powerful light (sruti pramanam, vedanta pramanam). Until this is known for the ignorant person the snake is real and independently existent. Indicated by fear, sweat, running away.
• Until knowledge, world is real. Only for an awakened person, the world is unreal.
• Never say the world is unreal, before teaching Vedanta for some time (bridge from the world to heaven). Working translation for a layman: Brahman is real, non-changing entity. World is changing. Only tell the dreamer that the dream world is mithya after waking him up. Only for a waker, dream is unreal.
• 4 sample mahavakyas to show that all the Vedas are uniform in their central teaching: Rig veda, Aitareya upanishad: prajnanam brahman. Yajurveda, Brhadaranyaka upanishad: aham brahmaasmi. Sama Veda, Chandogya upanishad: tat tvam asi. Atharvana Veda, manudkya veda: ayam atma brahma.
• Equation between microself (atma) and macroself (brahman). Both have two versions. Paramarthika (absolute, transcendental, without action) and vyavaharika (empirical, available within transactional world, time and space). Equation apply only to the real, not to the unreal, empirical costumes.
• In the case of Brahman the costume is Maya. Converts paramarthika Brahman into vyavaharika (Isvara), without losing paramarthika status. Iswara, like Jiva, can act and transact.
• All the theological systems focus only on vyavaharika verions. They can not tolerate the equations. Naturally they get angry when hearing about them. So when we go to their places, say I’m Jivaha, Bhagavan is the master. Dasoham.
• Only when the person comes as a student, the advaitin opens up and tells about paramarthika.

Class 31: 74 - 75

• self = essential nature. One one the same for universe and individual.
• Aikyam does not mean union nor joining together in this context.
• Aikyam (through mahavakya) is the central teaching of all Upanishads. Gives the liberating message to the student.
• Both Atma and Brahman have both paramarthika and vyavaharika version. Dressed one is vyavaharika (Jiva/Isvara), undressed paramarthika. Dressed falls under time, space,relations and transactions. When paramartika atma takes the empirical incarnation as vyavaharika, it doesn’t lose its original nation. Just like the waker becomes dreamer without losing his original waker status.
• Without Maya costume, Brahman can never be the creator (or the karana) -> Isvara. Elements, elemental, sthula and sukshma sharirams.
• Tat = vyavaharika Brahma. Isvara. Karana is the essence behind all the products. Just like gold is the truth of all the ornaments. Tvam = karyam Jiva. Essentially none other than karana Brahma. Superficially the equation is between vyavaharika Isvara and Jiva, because all teaching takes place within empirical place. But the equation doesn’t work in vyavaharika plane, therefore the student has to do some homework… He has to intellectually separate the costume part and convert himself to paramarthika atma. This job is done in vyavaharika plane but he has to think of the pure consciousness.
• Primary meaning (vyaciartah) of “I” is vyavaharika atma. Here we have to take the secondary meaning - lakshiartah (student converts “tvam” -> I -> secondary meaning). So we can arrive at “aham brahman asmi”.
• The possibility for a communication gap and misunderstanding here is huge. Indra had to go to Brahma four times to understand.
• Ekatvam. Not union but pernament oneness.
• Literally the teacher is telling to the student “you are God”. *Grasping and accepting this requires a lot of faith. The problems of other interpretations is that their authors didn’t have enough faith into their advaita guru and created other interpretations for moksha. One needs a lot of patience to come to the secondary meaning.
• Just like wave and ocean are the same … advaita jalam.
• Comparing vyavaharika atma and brahman is ridiculous. Like comparing a glowworm and the sun. One is omnicient and the other is alpajnaha. One is a miserable well, the other a ever full ocean. One is like the smallest atom the other like Meru. One is the ultimate king the other is a slave.
• In other theological systems they not only clame being a slave, they even enjoy being a slave…
• Just like the space, I’m inside the body and outside also.

Class 32: 75 - 77

• Vedantic student is the hero. His doubting intellect is the villain. Jivanmukti is the heroine waiting (princess to be won/married).
• Soham = I’m god.
• Even though brahman is consciousness, pure consciousness cannot think. If brahman is to function as creator, he also requires a costume (maya shakti). Creator is not one individual, but mixture of consciousness and maya. Generally brahman is represented male and maya female. But you can take vice-versa, we don’t care about the gender nowadays.
• Only the costume is visible, prominent. And what is not visible we generally ignore. Costume - upadhi. Upahitam - the one behind the costume. Maya - upadhi. Brahma - upahitam. From upadhi standpoint, no aikyam. From upahitam standpoint - aikyam.
• Mahat represents Hiranyagarbha. Total sukshma shariram, total sthula shariram are born out of maya.
• Never forget that the movie is fiction and the screen is the truth. Characters from the movie are not there before and after the movie and really not there even during the movie. Have a life, enjoy the drama, but never forget what’s real. Whatever is changing, whatever is within time and space is not real.
• The villain is the doubting intellect which keeps on harping on the upadhi-based difference. All theologians are focusing on upadhi (differences), advaita only deals with upahitam.
• Upadhi is not real therefore upadhi based difference is not real.
• Physically maya cannot be removed from isvara. Both are all-pervading.
• Isvara status (isvara-tvam) is mithya when maya is there. Isvara is partially mithya, partially satyam. Same for jiva and world.
• Swami Dayananda’s language: Isvara is Brahman but Brahman is not Isvara. Jiva is Atma but Atma is not Jiva.
• dasoham -> soham = culmination of advaita Vedanta. But don’t confuse the society. Continue act as a dasoham bhakta. Let advaitam be in your intellect.

Class 33: 77, 78

• Through the process of laksanah you have to arrive at the special meaning of brahma- and atmachaytanyam. For tat or tvam respectively. See [Pancadasi ]({% post_url 2020-08-02-Pancadasi_1 %}) Chapter 1 / Class 16.
• Cause of superior attributes in Isvara is Maya, of inferior in Jiva the ignorane. Set mentally aside to obtain nirguna chaitanyam.
• akanda ekarasa - undivided indivisible consciousness, which doesn’t have even substance attribute division.
• Whenever you say as a waker “I dreamed well or I slept well” you are not going by vachiarta, you are referring to the common principle (sakshi chaitanyam).
• Advaitin comfortably uses “I’m God”. No need to feel bad. He takes consciousness part and sets aside by ahajahi laksana the tree bodies. Same for god by removing maya part. Once assimilated this is a very big relief because I know how to look objectively at the body from the standpoint of consciousness. Matra sparsas tu kaunteya (BG 2.14): Body will come, body will go, mind will be happy, mind will be unhappy. Life is a continuous change and I can witness all of those well anchored in atma the consciousness principle. Mayieva sakalam jatam …

Class 34: 78 - 81

• literal meaning of mahavakyam: you are Isvara. For this to make sense we have to do laksanah. In this case baga-thyaga laksanah.
• Jiva minus inferior attributes = nirguna atma chaytanyam. Isvara minus superior attributes = nirguna brahma chaytanyam. These two are equal, one all pervading, partless consciousness, the absolute reality, which is the truth between jiva, jagat and Iswara.
• You see the difference. Superficial features are set asides mentally.
• 4 + 3 = 9 - 2
• Mental sanyasa of panca koshas is compulsory for Vedanta to click.
• Sravanam becomes niddidhiasana itself if I’m able to come to the consciousness and completely forget my worldly individuality.
• Allpervading consciousness brahman = enclosed consciousness atma.
• You cannot say individual consciousness is part or product of the allpervading consciousness. The division is only seeming because of the body. Example: pot space.
• Increase the speed of the video class so you can finish faster and come back to your worry…
• Renunciation alone can give inner leisure. PORT reduction. Slow down.
• Understanding is merger. Not a physical event, but plain intellectual event. Ignorance and misconception (I’m away from the God) is in the mind. The understanding happens in the intellect.
• With the intellect I claim I’m not the intellect.
• The brahamn, truth of the creation, behind the body and mind is available as the atma.
• What you call pot is nothing but nonvariable clay with superficial nama-rupa.
• We use a new word and get trapped thinking that there is duality. The naming is important though for TX and communication.

Class 35: 81, 82

• Normally adjective reveals attributes, noun the substance. Special examples: Golden ornament, earthen pot, wooden chair. Adjectives do not reveal the attributes, but truth of these products. “Existent, conscious, happy man” -> Vedanta: adjectives reveal here the substance. Existence is the Brahman which is the truth of the world. World is not a noun, world is like a attribute as it depends on Brahman.
• From happiness the world evolves. In happiness the world exists, into happiness the world resolves. Happiness is not an attribute, it is the basic reality.
• “substance”. Because there is no world and no relationship, really. There is just the existence. Nama asti, rupa asti … asti is borrowed from Brahman. Since their existence is borrowed, it’s as good as non-existent. Like “you look good in this dress” is no compliment.
• How many things exist? Just one. Nama/rupa is as good as non-existent. Experientially available, really not there.
• From lakshiarta angle I’m brahman. Whatever is the condition of the mind, you are always santam, amalam, sudham… Never say I’m disturbed, impure … the mind is.
• I’m projecting the waker’s world and I give reality to it. Jnani thus “becomes” superwaker (brahman) claiming I’m Iswara. With my maya shakti I’ve projected this unreal world.
• On waking up jnani’s world doesn’t disappear. For the world he’s a waker. For himself and other jnanis he says “I’m a superwaker”.
• World - for TX is required: time and space, subject and object distinction. Unreal (mithya) for jnani, real for waker with borrowed reality.
• Jnani doesn’t say Brahma’s maya nor Iswara’s maya. He’s woken up so he says “my maya”. He can play both roles: with my maya shakti I project the world, with my nidrashakti I project the dream.
• Kathopanishadmantra: Uttisthata jagrata (arrise and awake)!
• Brahman satyam, jaganmithya, jivo brahmaiva naparah can be reduced to “aham satyam (brahman), jagat mitya”. I’m the only reality, everything else is unreal meant for my entertainment. For jnani, every day is a movie.
• If jnana yoga is not your cup of tea, then switch your goal to sadhana chatustya sampati. Concentrate on Karma- and Upasana yoga with low key exposure to Jnanayoga. Ideal text for this is the Gita, it is ideal for majority.
• Sadhana chatustaya sampat itself will get a huge relief from samsara.
• Karma- and upasanayogi depend on Bhagavan. Jnanayogi depends on the teaching. Both require sradha. Jnanaogi: I doesn’t run to God saying “save me” but I run to the teaching. World dependence -> God dependence -> Self dependence / Self-knowledge dependence.
• We have to ask ourselves should my life be jnanajogapradhana or should I dedicate it to karma- and upsanayoga pradhana?

Class 36: 82, 83: jnanaphalam

• Viparita bhavana - our habitual thinking process, which is against the vedantic teaching. As long as it is there, the jnanaphalam - peace and joy, I will not be able to derive. It is removed through niddidhiasana.
• Our habitual thinking = obsession with anatma. Panca anatma: mind, body, family, possessions, profession. My desire that these must be under my control. Everything should happen in this areas according my raga/dvesha. Anatma obsession will lead to only worry and fear, as it is not under my full control.
• Habitual thinking: who worries is caring and a responsible person…
• First step of niddidhiasana is thus diluting this panca anatma abhimana. It is under the control of Bhagavan through karma. I have to learn to tell “I’m ready to accept the future of panca anatma as it unfolds”.
• Buildup your mental immunity by invoking the titiksha.
• Vidyaranya: Let the maya-cloud rain the anatma, but I’m the citakasha. I’m never affected by either the cloud or the rain
• All the vibhutis, glories, I also can enumerate claiming them as my vibhuti.
• I train my mind to reduce the anatma obsession and increase atma awareness. But I have to do my duty until death. Depending on your prarabdha, do loka sangraha in one way or the other.
• Jivan mukti: following the duties without entertaining worries.
• 5 capsules: 1) I’m of the nature of all-pervading consciousness. 2) I’m the only source of permanent peace, security and happiness. 3) By my mere presence I give life to this material body and through it changelessly I experience the material universe. 4) I’m never affected by any event happening in material anatma. 5) By forgetting/ignoring my higher nature I convert life into a burden. By invoking my nature I convert a life into blessing, because the entire life is an opportunity to dwell on my glory.
• Jivan mukti: in the world/body, but never bound by the world/body. Has unobstructed knowledge all the time.

Class 37: 83 - 85

• Jnana phalam = jnana mukti + videha mukti (no punar janma).
• Jnani claims I’m guNAtItha - free from all gunas -> brahman.
• sa:muc -> sa:mukti. sa:muc = to give up, to drop. In this case of samsara.
• Primarily the bondage (samsara) is intellectual. Self-ignorance leading to self-misconception concluding intellectually that I’m the body/mind/sense complex. Intellectual ignorance leads to emotional, experiencial samsara.
• People come to Vedanta mostly because of emotional samsara. Yet they don’t understand that emotional problems come from intellectual problems.
• Ajnani says I’m an insignificant individual in the universe. A dot in the world. This is intellectual samsara. Jnani reverses this and says the world is a dot in me.
• Because we classify the world in the raga vishaya and dvesha vishaya we’re indirectly giving the world the power to emotionally affect us. The moment I’ve raga dvesha, in that moment raga dvesha become my master because they emotionally influence us.
• Like waiting for facebook likes I’m constantly in emotional upheaval.
• Krisha tells repeatedly in Gita: may you quantitatively reduce raga dvesha. You cannot control the world but you can control the raga dvesha. Convert it to preferences. Develop vayragyam.
• Fear: developing vayragyam I lose my happiness because it comes from what I like. Without happiness there will be vacuum, life will be boring. Scriptures says there is another fundamental ignorance - that the world is source of happiness. Raga dvesha only provides proper internal condition, in which happiness is not generated but reflected (coming originally from atma). That faculty can by also trained by developing vayragyam thus giving a calm mind reflecting as well.
• Sanyasi needs no gadgets for his entertainment. No possessions. Vayragyam can give greater and greater experiential joy. He’s got infinite internal joy. Samatvam and ananda. Peace and joy.
• When people run around drunk in a party and enjoy, it is I who gives this happiness.
• “I will quit you” threat. Sanyasi says “wish you all the best”.
• Jnani has got all the emotions and feelings in tact. He is not a rocky person. He might not manifest ananda when not appropriate. He’s got sympathy, empathy and gives help when required. We should continue to behave humanly. Jnanam does not destroy the emotional capacity of the mind.
• If jnani will smile all the time people will admit him to mental hospital, so he behaves normally. Yet his ananda is available for tapping all the time.
• Jnani doesn’t forget about the world and his duties, but he loses his obsession.
• Old age: Fe - fear, De - depression, R - regrets of the past, L - sense of loneliness.
• Aloneness = advaitam
• Complaining will only exaggerate the pain. There is no emotional content in jnani’s biological pain. He might not smile but there is that acceptance of the law of nature. He will grow old peacefully.

Class 38: 85 - 87: karma yoga and nishkama bhakti

• Only when knowledge becomes jnana nistha it will be able to give us its phalam - jivan mukti.
• Karmajoga includes dvaita worship.
• Krishna in the 7th chapter of BG talks about four types of bhaktas: artha bhakta, arthArthi bhakta, vijnasu bhakta and jnani bhakta.
• Advaita bhakti is a form of dvaita bhakti in which bhakta remembers and retains advaita jnanam. Advaita jnana sahita dvaita bhakti. Bhakti is expressed only for one purpose to the lord - gratitude. He offers namaskara as a happy person in gratitude without asking anything. Thus this type of bhakti is not relevant in context of karma yoga.
• Dvaita sakama bhakti is incompatible with karma yoga.
• Thus karma yogi should take to vijnasu bhakti - spiritual seeker’s bhakti called nishkama bhakti. The aim is to remember Bhagavan’s warning: when I practice bhakti I should not allow raga dvesha to dominate and create demands. “What has to happen let it happen according to the law of karma. I have to do my duties. I will be active, I will not take to inaction. I know I’m a karta and you’re the karma phala data. No matter whatever comes, I will welcome it as a prasada. You need not conform to my raga dvesha, may you conform to the law of karma”.
• Judgement comes from raga dvesha. I will allow your teaching to judge.
• In sakama bhakti my will succumbs to raga dvesha, which dominates it. In nishkama bhakti my will overpowers raga dvesha. This will-overpowering of raga-dvesha pressurized demands is called vayragyam. I start my day with the prayer: O Lord, whatever has to happen according to the law of karma, let it happen. I’m ready. Because I know it is not random event.
• Prasada has two meanings. 1) (popular) any gift from Lord. 2) (dictionary) mental tranquility. Samatvam yoga uccyate.
• This way we can get out of our emotional problems without jnanam. It is not jnamam that contributes to emotional liberation - it is the vayragyam which one’s got before knowledge and which got reinforced by jnanam. Jnanam is directly responsible for intellectual liberation - I’ve no self-ignorance, I’ve no self-misconception.
• Krisna: anybody in any ashrama he’s a sanyasi if he has conquered the domination of raga dvesha.
• Fantastic past-remembering, feature-visualising faculties are well-developed in humans.
• All of your TX are possible only because of past-remembering, of smrti-shakti. Memory is wonderful if used for right reason, terrible if used for wrong ones (regretting). Same for planing - I can paint a wonderful or horrible future (fears).
• A jivan-mukta has learned how to use both of them properly. Now I’m alive, I can enjoy my glory. I’m not a jiva, I’m Brahman. I alone with my Maya shakti have created everything. Wonderful children will come and I will support the past/present/future with my presence .
• Use past to remember Vivekachudamani, not all these mithya anatma events. If you do, they will putrefy and stink, like a garbage can. Don’t think what will be your old-age. Old-age degeneration is sure. But why dwell, meditate on it?
• Always interact with the present moment only, act appropriately and not applying nor developing raga dvesha.
• Jnani’s attitude to experience: welcome, “well-go”. He allow things to move on. He moves on too. Stagnation is dangerous, even in the mind.
• (Animals’ mistreatment) as an individual, I cannot do anything. Macro not my department, it is Bhagavan’s department. But even regarding to macro, I cannot afford to worry, it will not solve the problem. Contribute, do your service, do not worry. Light a candle instead of cursing the darkness.
• Lamenting is sattvic samsara. Do what you can, pray. But a jnani doesn’t poke his nose into Bhagavan’s department.
• Bhagavan creates the world out of the based on the parabdha of all jivas, not according to his likes and dislikes. Current humanity contributes its current agami also. Every human is contributing, but often, his free will is not dominated by dharma but by raga-dvesha.
• In every yuga, good and bad have been there. We’d learn to keep the mind samam in spite of vishama anubhava. For that karma yoga and nishkama bhakti is required. No matter whether you call it Vishvarupaisvara (karma yogi) or Brahman with mithya nama rupa (w. jnanam). Everything is only one. Differences are superficial.

Class 39: 97 - 90

• 6 features of the world:
  • Guna (good) dosha (bad) vishista - world is mixed of good and bad. World is a product of the prarabdha punya papam of entire humanity. Good becomes bad and vice versa.
  • Mixture of karyam (cause) and karanam (effect). And they will get constantly interchanged, e.g. children will become parents.
  • Consequence of previous - everything in the world is either future (bhavyam) or the past (bhutam). Future getting converted into past is life.
• All our instruments are designed to appreciate the world of these six features only. Vedanta introduces another thing diagonally opposite to the world, which is not discoverable with our means of knowledge.
• Jnani through sravanam, mananam and niddidhiasanam earns a third eye - jnana chakshu.
• World is a bundle of sajAtIja (differences in the same specie) vijAtIja (different species) svagatha bheda whereas Brahman is extraordinary principle free from bhedatrayam, which is advaitam.
• Jnani sees Brahman in all. Wall is - issness. Wall is known - knowness. If any of these two are missing you cannot talk about the object.
• Samadarshanam is uniques of a jnani, in through the experience of vishama. Brahman is the screen, world is the movie. Enjoy the movie, but be aware.
• Jnani’s benefit is being anchored in samam-brahman, which is stable. Absence of violent emotional reaction. Example: Jnani is like a person holding in the bus while standing. Intelligent person looks for the anchor first.
• Life is a continuous fight between free-will and prarabdha (fate). It is unfair match - I cannot see prarabdha boxer while he sees me.
• Krishna: na prakrshyet priyam prapya. When good experiences come, he’s not overexcited. He enjoys and knows it’s temporary only. Similar for bad experiences.
• Krisha: “even I cannot change”. Complaining over a fact is foolishness.
• A mind which is ready to lose to losable is a wise mind.
• Krisha has been disliked, Rama has been disliked. There is no one universally liked or disliked. This is a law jnani knows. If others are getting enjoyment by talking bad of me I consider myself blessed. I don’t feel bad I thank God. I’m serving these people by my mere existence. Without spending a dime.
• Samabhava: equanimity of mind, because of which Jnani is able to avoid reaction. Feelings are balanced. Doesn’t mean absence of action.
• The same equanimity of a jnani you get by karmayoga and nishkama dvaita bhakti - by vayragyam. Jnanam then reinforces the vayragyam and gives greater samatvam.
• Brahman is - paroksha jnanam. I’m Brahman which is jagatkaranam - aparoksha jnanam-> samsara will disappear.
• During vyavahara you have to use “I” based on anatma. But in a spiritual context, e.g. when you are asked: “are you a samsari or asamsari”, you give not an impulsive answer, but one which is based on atma designation.
• Jnana nistaha is one who is always self-aware and alert. Jnani knows how to switch-over from the small I to the big I. He never hesitates with the answer, if the question comes. If a person is hesitating to give the answer, that means still he’s not learned to look at himself as the atma.
• Jnanam = spiritually judging myself as ever free.
• Jnani’s heart is hard as diamond in regard pain caused to him and soft when it comes to the pain of others.

Class 40: 90, 91 - videhamukti

• Being free from samsara doesn’t mean to be free from emotions. They are no more a pain, a burden but a blessing.
• Resisting prarabdha is another form of samsara.
• As long as a person has intellectual or emotional samsara continuing, he cannot be called a jnani. Because he continues to be an extrovert person obsessed with panca anatma.
• dmarmasastra - dealing with right way of life, brahmasastra - dealing with reality behind our life.
• Karma: punya (merit) and papa (demerit) - adrshta, not available to our perception. There is no English equivalent. Produced in human janmas continuously and stored in karana shariram. Animals don’t have a functioning free will, they are programmed beings and not responsible for their life. Manifest at appropriate time in situations generating happiness or unhappiness.
• From the context we should know whether karma means action or punya papam.
• Karma is the most powerful force in the entire universe. Because it produces and influences all the events in the individual and as well universal life. This is how Bhagavan is a karma-phala-data, a just, fair god.
• Animals, plans were also human beings before. Bhagavan’s method of imprisonment - animals and plants cannot cause too much damage. Misusing the free will? Bhagavan clamps the free will.
• What we call good/bad luck is just unfolding of punya papa. A vaidika never blames god, his sraddha and bhakti will not be affected. Bhagavan is ever impartial.
• Law of karma: I know I cannot get things done only by asking Bhagavan. I get not what I desire but what I deserve.
• Punya papa karma: sanchita (accumulated), prarabdha, agami karmani. It is the jiva and the karana sharira part of it (sanchita) Bhagavan uses to create the world. Jiva alone contributes. Bhagavan by himself can never create the world, unless he’s the blueprint called karma.
• Prarabdha is the part of sanchita responsible for current life.
• Agami will fructify maybe in current janma, maybe in future.
• Law of karma reveals the greatness of human janma. If one becomes the champion or otherwise.

Class 41: 91 - 93

• Karma refers to karmaphalam in the special form of adrstha punya papam.
• Prarabdha karma is the fructifying karma for the current janma.
• Plants, animals also have prarabdha and sancita. Agami is only for human birth and because of which human birth is considered special.
• Human beings alone have active freewill, because of which they become karta. Karta = chooser of action. Animals and plants don’t.
• Because of freewill human beings can generate fresh, agami punya papam. Thus human beings have partial (because of prarabdha) control over our future.
• All the scriptures address human beings only because of this special power.
• This partial control is more than enough to accomplish all the goals: dharma, artha, kama and moksha.
• Four types of karmas:
  1. pratishidha karmani (asuri sampat) generate agami papam.
  2. kamya karmani. Karmas to fulfill a desire.
  3. nitya naymitika karmani, e.g. panca maha yagna. Contribute to inner spiritual growth. Krishna through Gita talks about these only and criticizes kamya karmani.
  4. prajaschita karmani. Meant to handle problems caused by prarabhda. Wastes one’s time that could be used for nitya naymitika and handling all the karmas for could.
• The entire sancita karma of a jnani is demolished in one sweep by knowledge.
• Whatever teaching vedanta gives it is based on sruti (primary), yukti (reasoning in keeping with the sruti) and anubhava.
• Whatever jnanam destroys is mithya. Technical word for this is badhaha. Jnanam doesn’t destroy, jnanam falsifies. Karma is required to destroy things which are real.
• Waker-knowledge is a technical word for waking up. By this you can destroy the entire universe. Unless you’re a dreamer in a dream, then it is real for you.
• Prabodha means knowledge, prabodha means waking up also.
• Sancita gets sublated by knowledge. The world doesn’t disapper by jnani. He just remembers I’m superwaker functioning like a waker.
• Tattvabodha: in the case of jnani all the agami generated until the knowledge gets “destroyed” along w. sanchitam as well.
• Jnani’s action are not done by him but by the body. There is no ahamkara, abhimana, no motive for the action.
• Jnani like an animal or a baby doesn’t have the kartrtvam. Neither will be taken to the court because of their action.
• Jnani doesn’t seek punya, he doesn’t want to eliminate papam. Punya papa the notion itself is gone.
• Jnani doesn’t connect himself, identifies himself with karma and therefore doesn’t claim the karmaphalam. Therefore it doesn’t produce any punya papam. Like a doctor trying the best, yet the patient dies - there is no motive, therefore no papam. No ahamkara involved.
• Never look at the karma uniformly, look contextually. Soldiers in war are rewarded, not punished.

Class 42: 93 - 96

• Even when the body performs karmas jnani knows I myself do not perform any karmas. Gita 5th chapter: pasyan srnvan sprsan vighran naiva kincit karomi. He’s internally renounced kartrvam and bhoktrtvam. Because of this (disconnection with the action) he does not produce agami karma (result of the action). Example: whatever happens to the pot, does not taint the space.
• sancitam gets destroyed, agami avoided. Tattvabodha supposition: if some punya/papa is generated, it will be distributed to his environment. The real answer is that agami is not generated at all.
• From the worldly angle jnanam doesn’t do anything to jnani’s prarabdham. It will continue and thus jnani’s body will continue. Lifespan of the body is determined by the quantity of prarabdha. Prarabdham will never go away without generating its result.
• Jnani’s also going through all kinds of ups and downs. No jnani can/will take suffering of his students. It his because of his own prarabdha. Example: like a hunter shooting arrow at a wild animal and later realising the target is a cow. The arrow will continue, hit and it cannot be taken back because of his change of mind. The event started when he was cow-ajnani.
• After jnanam jnani will get partial freedom from karma (sancita, agami). Complete freedom from karma jnani gets only after prarabdha is exhausted.
• Corollary and downside of prarabdam continuity: At physical, sensory, mental level continuous challenges will be there. Greatest benefit: guru parampara itself is possible, otherwise there would be no jnanis (as teacher and role models) in the world. Thus living jnanis are possible, living liberation is possible. Second blessing: jnani jivanmukta himself can enjoy the glory of liberation, of his real nature brahman. He can not only claim the glory of not only saguna but also nirguna brahma. He can jump with joy.
• Thanks of vayragya and titiksha jnani can neutralize all what prarabdha brings. Attachment is absent, he’s available yet he will not react emotionally.

class 43: 96 - 99 - sastric view on prarabda

• vayragyam must be always refreshed by niddidhiasanam, otherwise natural attachment will happen.
• When all the other people ask “what?”, jnani will ask “so what?”
• Parantakala: when the body falls and jnani becomes videhaha, the subtle body resolves and so does the karana sharira (because there is no sanchita). Antakala: during ajnanis death only physical body resolves.
• From vyavaharika angle a jnani merges into Iswara (body -> virat, mind -> hiranyagarbha, karana sharira -> antarjami, individual citabhasa -> total citabhasa of Iswara), from paramarthika into Brahman (enclosed consciousness merges into unenclosed consciousness).
• Jivanmukti = freedom from emotional and intellectual samsara.
• Videhamukti = freedom from rebirth.
• Jnanam doesn’t destroy prarabdham, it makes it mithya. It makes all the three karmas mithya.
• No problem can overwhelm a jnani. At any time he’s the facility to say this is an appearance, this is not truth.
• Laukika drsti: prarabdam is not destroyed by jananm. Sastriya drsti: prarabdam is as good as destroyed by jnanam.
• First answer was Jnani has prarabdam even after jnanam. Shankara’s revision: it is wrong to say jnani has prarabdam. Jnani is atma. Atma is birthless, deathless, akarta abhokta. Therefore jnani doesn’t have prarabdam at any time. Saying jnani’s body has prarabda would mean accepting the existence of another entity (the body; the family; the pancha anatma). Like giving reality to a dream. This is all delusion.
• Instead of saying atma, I should practice saying I’m free from prarabda and there is no second thing to suffer prarabda. If it appears, I’m not questioning the appearance, but it is not there.
• From jnani’s angle there is no prarabdam for jnani. He’s woken up to his higher nature (brahmabhava, not jivabhava). He’s waker from other’ angle, from his own he’s a superwaker who projected the dreamworld with his maya shakti. For him the talk of prarabda is a joke. Talking about the praradbam for the body also. I alone am there, there is no second thing at any time. There is no anatma. This is the height of advaitam.
• There is no question of mine or my body. It is all delusion. In my private monologue this fact should dominate the mind.
• I the superwaker have projected, entered, gave reality and suffer the dream world. Sankaracharya: never suffer, remember this cannot touch you. 4th capsule: I’m never affected by anything.

Class 44: 99 - 101

• Jnanam doesn’t negate prarabdam, jnanam negates the reality of prarabdam. Attribution of reality to mithya anatma prapancha stops.
• Advaitam is not absence of dvaitam, it is in spite of dvaitam.
• Jnani is no longer scared of prarabda, he welcomes it. Because if it he’s able to be around and enjoy his glory in all forms: jivarupa, iswararupa, jagatrupa. Prarabda is welcomed because it provides a body and a world for my entertainment.
• You cannot even talk about the birth of a body. Talk of origination means coming into existence and having independent existence (before). The word of origination cannot ever be used for a mithya vastu. They are not born, they appear.
• Note for vichara sagara students: these few verses are the seeds for the drsti-srsti vada, which Shankaracarya doesn’t consistently talk about in one place.
• There is no question of birth nor death of rope-snake. Death and birth can be only talked about for something which is existent. Origination and elimination of the world is a mystery. You cannot talk about neither of a mithya (mysterious) thing.
• Talking about videhamukti is from ajnani’s viewpoint. From jnani’s angle body did not originate and cannot die therefore also.
• If Veda talks about the origin of the body and world, it is only provisionally and temporarily for the sake of the student at lower level. No student can initially accept the negation of the world. Like telling a person who is afraid of a snake that there is no snake. Guru needs to validate student’s perception initially.
• Adhyaropa - temporary teaching for the junior afraid student. Accepting the origination, existence and dissolution of the world.
• Apavada - for senior student. There is no origination. Ajatam. Ultimate Vedic teaching. Katha upanishad: Neha nanasti kinchana (no distinctions whatsoever exist).
• Since ajnani doesn’t understand, sruti temporarily assumes jnanis body is existent. Once it does it has to accept the existence of prarabda also.
• Jivanmukti, videhamukti is for junior students. For senior students division is not there.
• There is two kinds of vedanta. For junior and senior students. That’s why it appears to have contradictions, paradoxes. Not even only differences but the opposites. Being comfortable with the paradoxes indicates you’ve got the message of vedanta.
• What now follows is the essence, condensed capsule form of vedanta siddhanta - central teaching of vedanta.
• One non-dual indivisible brahman appears through maya in thee forms: jiva, jagat, iswara. The division is an appearance. Brahman is the truth. For senior students: I’m brahman and I alone trifocate myself.
• Glory of Maya: capable of doing the impossible. Divide the indivisible, mortalize the immortal.
• Krishna uses the word “I” in four different meanings: paramarthika brahman, vyavaharika person, jagat, Iswara. Jnani is also exactly like an avatara. Niddidhisanam = facility to shift the “I” to any of the four. If I can comfortably shift to any of the four (and remain as the indivisible Brahman) then I’m a jnani.
• There is only one source - sruti - which talks about you being the non-divisible brahman. Only if you accept the sruti pramanam this knowledge will be available. Otherwise the guru will say “wish you all the best”.

Class 45: 101 - 104

• As far as a jnani is concerned, the presence or the absence of a physical movie does not make any difference at all. The screen is always free from the move, whether the movie is or not on the screen.
• Real moksha is dropping the knot of the ignorance in the heart because of which I’m tied to the body, not dropping the body.
• One prakrti. Sattva (-> iswara), rajas (-> jiva) and tamoguna (-> jagat) predominant prakrti. Eventhough prakrti empirically trifocates but it cannot bring about any real change in Brahman. He continues to be akhanda. Jnani is anchored in the knowledge that undivided Brahman I’m, even though I appear as many.
• The only source of this knowledge is shruti.
• A person who has got (by the grace of the Lord alone) human birth, desire for liberation and opportunity to be guided an acharya is fortunate. If it leads you to moksha you are even more fortunate. Whether sisya tells other or not, sisya must be able to tell the guru, if the guru asks.
• Veda purva bhaga gives so many duties. Veda anta bhaga gives only one duty - towards myself. The many duties are nothing but preparation for this primary duty called self enquiry.
• Jnani is aham krta krtyaha - I’ve discharged all my duties. One who is really fulfilled with regard to the duty. Freed from the clutches of samsara.
• Samsara is the strong notion that I’m a jiva. “Jaws that caught the brain, intellect”.
• “O lord, I surrender to you. You help me.” Then Bhagavan comes in the form of Veda pramana, and Bhagavan in the form of the guru and destroys the jaws with the right knowledge about oneself.
• Nothing is away, nothing is divided from me. I’m purnaha. I give existence to all the worlds. I’m able to declare all this because of your grace in the form of teaching.
• sa:mach = to value, to glorify, to respect.
• Guru’s grace is his teaching. That is the real grace.
• The only payment I can give for the infinite is sashtanga namaskara. King Janaka in brhadaranyaka gives his entire kingdom and himself.
• Guru: the relationship has fructified into knowledge. Therefore you don’t need to be with me. You’re free to leave me and live a life you consider appropriate.
• For the vaidika moksha is the ultimate goal. For the first three ashramas the sacred thread indicated the duties. For a sanyasi sacred thread is removed but he’s given a danda to indicate sanyasaashrama duties to be done in the ashrama. Now the guru says you don’t require any more discipline, not even niddidhiasanam. Therefore you can keep the danda or remove. All the vedic injunctions become non-relevant.
• Guru offers a suggestion here: spend the rest of life practising niddidhiasanam not as a sadhana but as a source a joy. You can withdraw from the world and practice jogic meditation.
• Parivrajaka - free traveler. No family, no house, no ashrama. Just travel. Under the tree you sleep. Wherever you go, may you not forget the fact that you alone are appearing everywhere with different nama rupa.
• Veda gives total freedom to a jnani. No rules or regulations. Veda is convinced that jnanam itself serves as internal control. No external restrictions needed.
• Guru: “whatever you feel like, you do, because you are free now”.

Class 46: 104 - 108: farewell

• Even when the world drama is happening to me, I know I’m not touched by these events.
• vividisha sanyasai - one with desire for learning - veditum itcha vividisha. Later follows vidvat sanyasi. Until the student becomes the later he has to stay in the gurukulam doing sravanam, mananam, niddidhiasanam. Now he’s became and he’s free to move around.
• Only general advice given: whatever you do, don’t go out of this teaching.
• Whole life becomes a niddidhiasanam.
• Remember: whatever you see, you’re seeing yourself. There is no second thing, therefore nothing to be afraid of.
• Remember that you are the only source of ananda and the very thought of that will bring reflected ananda to the mind.
• One option: spend your life in Vedanta (meditation). The other option: spend your life in loka-sangrahaha doing teaching, writing or any other thing you consider appropriate.
• A grhasta jnani will have to do a lot of acting, be prepared for a lot of pretending, even though it might bore you to death. You have to empathise and go along all the material talks. This kind of pretending is not hypocrisy, it is being compassionate. Find some nice way of escaping, keep some pending jobs. Grhasta jnani cannot talk Vedanta, his loka-sangraha is performing his duties. Grhasta is waker needing to be aware of being the superwaker, a kind of hybrid. His title is jnana-karma-sanyasi, mentioned in the 4. chapter of the Gita.
• In all the lokas, advaitam is the truth. In vyavahara, there is no advaitam. May you remember advaitam within only, in transactions there is duality, there is plurality. Respect the differences and relate appropriately. Therefore when you meet guru, do namaskara, don’t talk advaitam.
• Released mukta purushaha - the one who has dropped the shackles for good.
• Danda means discipline.
• The journey! Orthodox sanyasa definition - saynasi is travelling all the time.
• Parivrajaka sanjasi: no more books, whatever he remembers he keeps for niddidhiasanam, he doesn’t hold to books. No more residence, no more begging bowl, one pair of shoes, rags for winter, two pairs of underwear… Such parivrajakas are rare nowadays.
• There are some people who decide not to teach. Consider teaching a type of samsara also. They just move about. Anyway, whatever they do is a blessing to the world. Even if they don’t do anything and just remain in the cave in silence, they very existence is a blessing. They become a model.
• Because there is no family and no duties, there is only one preoccupation: immersing in the teaching. Either looking at oneself as nirguna Brahma or as saguna Iswara. His mind is in the syrup of ananda all the time.
• Bhagavan has a moving version of the jnani sanyasis and immobile version in the form of murtis.
• Whatever is available freely, loses its value. Therefore, never teach, unless the person specifically ask. Also make it difficult, to see how sincere the person is.
• How relevant is Vivekachudamani nowadays? Samsaris are compared to travelers lost in the desert, roaming, deluded by the mirage-water. Desert doesn’t have water, but only pain by the scorching sun (tapa trayam), world doesn’t have peace and joy. For these travelers this teaching is revealing the ocean of water, immortality. These words will be understood only by a thirsty mumukshu. They give nirvanam - moskham, relief.

Class 47: Summary

Introductory part - avatArikA (1-24)

• Glorification of the human birth, which can be used to attain the greatest goal - Moksha.
• Moksha sadhanam - means of moksha = self-knowledge.
• Vedantic enquiry is the only means of self-knowledge.
• It will give moksha only when it is done with the help of a guru.
• Qualifications of student and teacher.
• Unless it is asked for guru will not give. Formal approach is required.

Answers to seven questions (25-60)

1. What is bondage (samsara)? Self-mistake: mistaking the body/mind as I. Ahamkara, adhyasa, jivabhava, individuality.
2. How did the self-mistake arise? Any ignorance is anadi. It did not come, it just is, like any other ignorance. Any mistake is because of ignorance.
3. How come it persists so long? Everything else dies in the creation dies in time. Intellectual samsara leads to emotional samsara. Sense of limitations leads to desires. Desires leads to actions. Actions not only produce immediate results but immediate punya/papam also. And these cause another body. Thus intellectual samsara leads to physical samsara in the form of the cycle of birth and death.
4. What is the solution? Instead of turn to the world with infinite desires, make the mind introverted. Material life -> spiritual life. Karma joga (incl. upasana yoga, bhakti, moral values). This prepares the mind. Finally jnana joga - self-enquiry under a guru.
5. What is anatma? Only one particular anatma becomes object of mistake - threefold body.
6. What is the reals self? The world “I” is the only one that continues through my life without change. If the word doesn’t change than the world must refer to something that doesn’t change. Conciousness principle, which cannot be part of the changing mortal body. 5-features consciousness. Non-functional consciousness (deep sleep) means even self-awareness is not there.
7. How to differentiate atma and anatma? Discriminative exercise. Sruti pramanam, yukti pramanam. Most prominent means of yukti drg-drsya viveka - whatever I experience I’m not. Even karana sharira is experienced as blankness. Once the student knows he’s not the body/mind but he’s using them he’s qualified for next enquiry.

jIva iswara aikyam (61-82)

• Most important part of Vivekachudamani.
• mahavakyam. Central theme of the Veda - tatparyam.
• Gist: created individual and created iswara can never be equal on superficial observation. Inferior qualities of the individual and superior qualities of God are not intrinsic. The intrinsic nature is only one changeless principle - I - the all-pervading consciousness. Both real jiva and real God are one and the same.
• God does all his transactions through the appropriate medium - Maya. Individual through body.
• Advaitam: mithya bheda, satya abheda vada. Don’t be carried away by the unreal differences. You use them for transaction, but don’t forget what’s real. Pasyan srshnan sprshan vigran…

jnanaphalam (83-101)

• jivanmukta - one who is well established in jnanam. Used niddidhisanam to push the knowledge into subconsciousness. No more ahamkara and mamakara, raga and dvesha (which are both centered on “mine”). FIR comes down. Most of the time a jnani is balanced.
• videhamukta - no more birth and death. On death all the individual component will merge into totality.
• Jnani remains in the world as Brahman (nirguna) and Iswara (saguna). There is no question of disappearance, extinction.
• Jnani always knows that I don’t have any karma. This difference is only from the view of the world. I as the atma am akarta and abhokta, I don’t have connection to karma, to body. Therefore, differentiations are all from ajnani standpoint. I’m nitya muktaha is jnani’s standpoint.

Conclusion - upasamhara (102-108)

• Sisya tells the guru I’ve got the knowledge, guru is happy and sisya takes leave.