Vivekachudamani Swami Ranganathananda

ADI SHANKARACHARYA’ S DISCOURSE BY SWAMI RANGANATHANANDA

Page 1

Volume 1:

Last year we studied the greatest book of

in our Hindu tradition, the

.

We will be studying, this great work of Shankaracharya, the crest jewel of discrimination, . We shall be living in an atmosphere of pure common things in

and

, in its

form. There are so many

, and certain things which are unique for each. In

devoted to god in his personal form,

form as we call it. In the path of

in his impersonal form,

The

form.

we are devoted to god

s spoke of god in these two aspects.

SriRamaKrishna in our time harmonizes these two aspects by saying, and

we are And

or God is both

. And therefore we can choose the path that suits us best.

God in his transcendental aspect; beyond the mind; and beyond all duality that is the subject of this great book,

. In our own tradition we call it the

, the path of knowledge and the

other is , path of devotion to personal god. Work is common to both. Working to purify the mind, to bring happiness and cheer to people and in both the paths, there is a great element of renunciation, detachment, . According to SriRamaKrishna’s teachings, god is one, is one. But we can approach him; worship him, in both his personal and impersonal aspect. This whole universe is a manifestation of that personal aspect of divine, as we call it in Sanskrit, divine power, beyond it, is the transcendental aspect, impersonal. In India, therefore, both these paths were developed, renunciation.

and

. Both have behind them, the strength of

, a spirit of detachment,

Because our teachers discovered the transcendental dimension to human life. We have the body, we have the sensory system, we see the world, but, the soul itself, the self of man is beyond this sensory limitation. And therefore, when we try to alive with the spiritual life and all people have privilege to this spiritual, and we have to restrain our life at the physical level, then unfold the ethical, moral and spiritual levels of human life and therefore this detachment, the body and the sensory system is taught in all the great books and also in all the great religions of the world. Detachment is a negative word. Actually it means detachment of the body and the sensory system, and then only we manifest our higher dimension. Just like we control external nature, we develop culture and civilization. By technology we control nature. Our life was primitive in the beginning. Then through control of external nature cultures and civilizations developed in various parts of the world. That gave us comfort, security and modicum of physical and mental welfare. says, go one step more; there is an internal nature that also needs discipline; that also needs control; that is the whole science of religion, physical science outside, spirituality dealing it within. Both these are needed for complete human development and fulfillment and so when you regulate your sensory impulses and all civilized cultured life need that kind of regulation. That is what we do through law constitution and other things and through moral and ethical teachings we manifest our Page 2

higher dimension, a concern for other people, Ethical awareness, we call it still further; it takes us to higher spiritual levels of experience.

in Sanskrit. Carry it

In India the sages studied these various possibilities hidden in every one of us. Infinite possibilities are, hidden in every human being unfold them they told us, first in the physical field, in the field of external nature, build up healthy society, economically strong, politically stable, and then carry on this battle, the internal world where you become master of yourself. Master of external nature and slave of internal nature, is what man today is. This must be changed, we have to become free, outwardly as well as inwardly, this is the message of the sages of the s expounded by a succession of great sages in that line came Shankaracharya for the Nestorians in the 8th and 9th centuries AD. 788 to 820 AD. He has written various books, various commentaries on the

s,

Sutras, Geeta, master way literature it is. He also composed beautiful hymns, beautiful songs and prayers, they are soul stirring literature of Shankaracharya, amongst such books is this great book , means discrimination. Whenever things gets mixed up we have to discriminate, in all scientific research discrimination is essential, so also in spiritual life, discrimination, . If there is no mix up then there is no need of discrimination, everything comes to us in a mixed up form. Even ore that comes from earth comes with a little gold and lot of mud and earth. You discriminate, you process, and then get a refined product called a gold brick, similarly in human experience, says, discrimination, , must be cultivated, and then you will know what is perishable and what is imperishable. What is subject to death and what is beyond death? And our teachers told us that in this human body there is both the mortal and immortal dimensions. | | A beautiful verse in the . Within this human body are established both death and immortality, what a beautiful statement. Body changes, the mind also changes, you see lot of change, constant death you can see going on in the body and yet there is also an immortal dimension, hidden within this human system, , is established. Then

, in this human body , by pursuit of delusion you get only mortality,

, by pursuit of truth you get the immortal. Just like pursuit of truth in science that helps us to lift our life, from a flimsy low stage of a primitive condition, to something cultured, there you face death every day, but in a cultured state, you overcome that fear of constant death, similarly, when you realize your own infinite nature as

, you become truly immortal, and

proclaims that this immortality is the prerogative of every human being, that is built into us. And so having discovered this truth, in themselves they proclaimed that to humanity, they addressed the whole of the humanity as the Swetashwatara

.

, children of immortality, you get this famous passage in Addressing the whole of humanity, not the Hindus merely, not a

section, but just every human being in all parts of the world. , Oh! Children of immortality listen to me, I have a profound message for you, and he added that in this very body Page 3

there is the mortal man and there is an immortal man, by pursuit of truth you get experience of that immortal dimension. A Buddha meditating at Buddha Gaya 2550 years ago, when he realized the truth he got up and said ‘the immortal has been gained by me’, the body everything is mortal, but there is one focus in every human being that is immortal. The search for the immortal is the true meaning of the science of religion. The mortal you find everywhere, body, the world outside, star assistance, they are all subject to death. So because there is this combination of death and deathlessness within us, we need to discriminate what is subject to death, in this human system and what is free from death also in the human system that is the power of discrimination, and this book is called the crest jewel of discrimination, this precious jewel is wear on our feet, we wear on the head, that’s called the

, so

, the most precious jewel we do not , the wonderful book.

The whole book is written by Shankaracharya in the form of a dialogue between a student and a teacher. Student in this sense means not an intellectual academic student, one who wants to realize this truth, a , the teacher is a man of spiritual realization, and the whole dialogue is so beautiful in Sanskrit, so poetic and deeply mystic. And the whole thing is presented in a rational language. Shankaracharya was a great advocate of reason and he has used reason wonderfully in his literature. And in this book you are given a tremendous exposition of man’s journey from creatureliness and dependence to freedom and independence. We are all creatures, says why do you remain a creature, you can be free, that freedom is within you, try to realize it; try to unfold it. This great message of freedom along with it fearlessness, somehow these two things, creature is always full of fear, look at any insect, look at any animal, look at any human being, full of fear that’s called creatureliness, the other is freedom, and fearlessness, is the word used for fearlessness. To carry this human being from creatureliness to freedom and fearlessness, that is the great objective of . That objective is given to us through the

path and for the

path these are described as the path

of affirmation and the path of negation. is a path of affirmation, you affirm this world, you affirm yourself, affirm your life and work here, in and through this you achieve high spiritual development. is a tremendous book of this path of affirmation. In you are in the path of negation, defined this is unreal, you reject it, the world is unreal, reject it, body is unreal reject it, that’s through the path of negation, , , as it is called, not this - not this, you try to realize what is truly abiding immortal, what is real, then live in it. That is the nature of the path of negation. Among the books that give you a very detailed and inspiring account of this path of

this

is supreme, it is very fascinating avocation. Anyone who studies this book, verse by verse will be acquiring a type of knowledge which is of the nature of illumination, the mind becomes illumined, there is a great purpose for human life, let me just pursue it and the book helps us in this great work. This book begins with a salutation to the author’s or teacher, the verse is so constructed that it may mean salutations to god himself, the word is Govinda. Govinda is the name of Krishna, and Govinda was also the

of Shankaracharya, Govindapaada Acharya, who lived on the banks of the Page 4

Narmada just Shankara’s time 8th century AD. Shankara went all the way from Kerala to Narmada and there he became a disciple of this great teacher, and who blessed him and who in sped this message of fearlessness throughout the country, this disciple did it, this Shankaracharya, within 32 years of his life he did so much, achieved so much, that too from that high intellectual level. Our Prime Minister Jawaharlal Nehru, in his discovery of India, refers to this great work of shankaracharya. It is easy to appeal to people through their emotions, Shankara appealed to the intellect and the emotions and he conquered the whole of India, the heart and mind of India that is the great Shankaracharya. There are 580 verses. We not always get an opportunity to study a great book. We need much spiritual strength today in our country and these books will help us to develop a little inner health, which has been completely shattered there in the last 35 years of independence. inspiration; the

contains that

also contains that inspiration.

People come to ask many questions on the subject of religion, if they have studied these books they won’t have to ask that question for these clarify most of these problems of spiritual life except the actual living that nobody can solve it for you. You have to do it yourself, but so far as path is concerned, everything is laid there here, none of these doubts disturbing us, need come to us, when we study some of these books, but the books themselves will say, books are not the main thing, what is essential is experience itself, but the books will give you, the line of spiritual development and gives you a stimulus to pursue the path of spiritual development. This book itself will say, about the limitation of our books of all scholarship they are nothing you will read in the course of the lesson, a beautiful verse which says, when the full moon is raising on the eastern sky, who would like to look at a painted moon, when you enjoy the moon yourself just in the open, similarly, experience, is more than any study, any argument, any discussion, so all , tries to direct man, to experience its spirituality not merely to believe, not merely to become a scholar of spirituality, that is the stimulus you get, from this book. What is the nature of the disciple, what is the qualification of , what is the nature of spiritual life, what do we gain by the spiritual life, all these subjects are handled in this great book, and in a language which is so sweet, so inspiring. Shankara was a master of both Sanskrit prose and Sanskrit verse, the whole of India shares in his great compositions, for example that , so universally taught in India, …. similarly here you will find, certain beautiful verses, which are quoted again and again, by great scholars and saints, all these thousand years. We begin with the opening verse, where I said he is saluting his , one special feature of the great people of India is they don’t take credit for themselves, they give credit to the teacher, they are nobody, everything is a

, I am nothing. Such a great giant of Shankaracharya become so humble when he

deals with his . In our time the giant of he gave all his credit to his master SriRamaKrishna. When he spoke in Madras in 1987 he said, “If I have spoken any word which has helped any one of you, the credit goes to SriRamaKrishna and not to me, whatever is wrong I take to myself, whatever is beneficial the credit goes to the SriRamaKrishna”. Page 5

So here you begin this wonderful book with this salutation. Swami referred to this quality of our writers, themselves great, they don’t put their name to the book, and they put the name of some great writers. Say Vyasa, Vyasa said it, they will say, they don’t want their own name. Compare to this what we do in modern times, we write a book, steeling most of it from somebody else, and say these are all mine, that’s what we do, and just opposite is what you see here, it is giant shankaracharya. Invocation (verse 1) Verse 1:

– Perceivable through the suggestive import of the conclusions of – that,

- who is beyond sense perception,

of the nature of bliss supreme,

– the spiritual master,

- to Sri Govinda,

– who is

- bowing respectfully

am,

-I , I salute. In Sanskrit verse, to understand the verse, the first thing is take the predicate, action, ask the question, whose action, then you get the subject, what did it ask, then you get the object, then other things are only additional adjectives etc. Govindam, I salute Govinda, what kind of Govinda, supreme bliss, is Govinda, god as well as my

, not only so,

So

, I salute whom?

, supreme bliss, of the nature of , that truth can

be realized, that state of supreme bliss can be realized, only thru all the teaching of and yet

.

, these eyes and sense organs cannot reveal this truth, only pure

mind pure can realize this truth. So , beyond sensory verification, just like the great neurologist Scott Sherrington refers to mind, this mind in man is beyond sensory verification. And it will remain so for ever. I don’t think anytime you will be able to see your mind or touch your mind, because it is the mind with which you do the touching and seeing. Similarly this infinite is beyond all sensory verification, who is the good teacher,

means a good or right teacher,

, who is my supreme teacher, , I salute him. This is the

first verse of salutation to the . To reveal the work, expound the book, we want his blessing to be able to expound this great science of pure spirituality. That’s how the great books begin. The next verse, here is a second verse and a fourth and fifth, beautiful in itself, but contains a jary note, that is due to the feudal times in which the book was written. Where women status was much lower, Shankar himself was a great admirer of women, respected them and had one of them as the empire in a debate between himself and another great philosopher, her name was Ubhayabharati, who according to tradition went with Shankara and Shankara established a shrine for her in Sringeri that is Ubhayabharati. Personally he has greatest respect for all women and he has sung divine Page 6

mother’s glories in several hymns, but somehow in this book he refers to the inferiority of women, mostly due to the social conditions, but that doesn’t repeat again. Only the first 2, 3 verses. With that we can only say, this was a type of weakness that obtained even at the time of Buddha. Such a great soul, when he established his order only for men, women said they also want an order. With great reluctance he agreed. But he made a rule that women nuns should be subordinate to the monks. Same thing in the Catholic Church, so the past history whatever may be the other aspects of greatness, this particular item, the status of women has suffered. That’s what we are avoiding and removing in this modern period. SriRamaKrishna’s

was a woman, his wife SriSharada Devi was a partner in

the great spiritual mission in this world. ’s first disciple was sister Nivedita, the great English woman, and when Swamiji started this mutt, he said we shall have women’s muth and he made a rule, also and the monks will not dominate the women’s mutt. They will manage their affairs themselves, so that in the modern period we have these ideas. But let us not read modern ideas into a thousand years ago event. Things were different then. It was relevant at that time. That is irrelevant today. What you call preface I mention when I read this verse and the fourth and fifth verses. Glory of Spiritual Life (verse 2) Verse 2:

Among the living creatures thereupon

human birth

Brahmin-hood (Satvic life)

the path of spirituality enjoined by the Vedas this experience

higher

rare

further

thereafter

manhood

steadfastness on

correct knowledge of the scriptures

discrimination of the Real and the unreal established in the identity with merits of a hundred crores of lives lived intelligently

from personal

liberation

not

without

gained , cannot be obtained by anyone, except such and such people. means perfect spiritual freedom that can be attained only by such type of people. You will have to wait for many many births, developing purity birth after birth, then finally you will get the high experience. So he calls it , for all beings, birth as a human being is a very special privilege a rarity. How many insects are there? How many thousands of species of insects and yet man is only one single specie a small number, so speaks of human uniqueness. And modern th biology speaks 20 century biology speaks of man’s uniqueness. He can speak, he can communicate, he can create culture, he can control nature, all this is unique, so far as man is Page 7

concerned. He can know about himself, he can know about the world. So a book written by Sir Julian Huxley bears this title, “The uniqueness of man”, and where it says, man is unique, in more ways than one. So in this book that is mentioned. human birth is a rarity. Then

of all creatures,

, getting a

, having got a human birth, if you become endowed with the spirit of

become still better.

,

,

. Many people are in

, some are in

, then you

, but only in the

state you can have experience of the divine. That is called . A concept of a , apart from caste considerations is one who is spiritually fit to achieve higher development. Buddha speaks highly of such a

, there is a whole chapter in the

, he is a

, known as

, chapter on

, who is pure, unselfish, devoted to service of all, like that so many statements

are there, that you find in many books, that you find two types of , the other is the spiritual

, one named as priest

. India has seen both, so that, in our social philosophy, we keep

the as the ideal, everyone must be a , in that spiritual sense, as Buddha uses it we must conquer our lower nature, manifest our nature, not in the caste sense, but is the sense of human evolution towards greater purity, greater compassion, greater nonviolence, that is the Swami

ideal.

speaks highly about it. Society must have a direction, what shall I be, will be like

this, from this you reach that state. That is called a direction to social process; we kept it as in the abstract sense. So without any reference to caste, we have this concept of

as an ideal

man. If the country is full of s of this nature, you won’t need any police force there. Like Gandhiji for example, country full of Gandhis, there is no need for police for the rules and regulations because it will be well run regulated within that is the meaning of , beyond that is

, taking deep interest in the spiritual path, taught in the

Vedas, it is not enough that you are just a taught in the Vedas.

, next is

knowledge, wisdom

, then

and

as mentioned here.

, but you have taken the path of spirituality as real understanding of what the Vedas teach, , capacity to discriminate between

, what is self, what is not self, what is permanent, what is temporary, this capacity to

discriminate is a higher quality, then finally you get the experience of discriminate, but in the end, you realize

, not merely you

, yes I have seen god as SriRamaKrishna says, the real

type you can see in SriRamaKrishna, I have realized god, the one god in the heart of all, out of that realization only compassion can come love can come, everything becomes purified thereby, so your own experience, knowing god first hand, not second hand, and finally , live in the consciousness of or living alone, always you live with that

all the time, by working, by living with people, awareness, that is the highest state. So having said

that, is added in the beginning, to get a masculine body, it is not enough to get human body, but a masculine body, that is the only what you call note, that is not pleasing to us of the modern Page 8

period, and without it this book can be easily lived, easily served, because it does not come again, coming once, coming from the feudal times. Having said this, the third verse is famous, quoted again and again, highly inspiring to every human being who has felt that there is something higher to seek not merely eating and drinking, that is the greatness of this third verse, SriRamaKrishna’s disciples, in the atmosphere of devotees have often quoted this verse so also the expounders of

, quote this verse which says

Unique Graces in Life (verse 3) Verse 3:

rare(to obtain) manhood

three ए verily ए

this

a burning desire for liberation

caused by the grace of the Lord refuge of a great man of

wisdom Three things are very difficult to obtain, if anyone has obtained it treat it as a grace of god, what are the 3, first , to get this human body, because as I said, both and modern science speak of the uniqueness of man. Man can understand, non-human species, can only have experience of pleasure and pain. Man can have pleasure, pain and knowledge that is the uniqueness of man. Knowledge secular, knowledge spiritual, man can achieve both, therefore, they said its very special privilege to get a human body, in the last year I particularly quoted one verse, which said that, the divine being projected this universe and projected so many beings also. Beginning from ameba up to the highest all the various animal forms. He was not happy with all these projections, or creations, because in none of them he can rediscover himself, in an animal body you are buried in body consciousness, you can never escape it, only the human form, you can go body consciousness and you cannot go beyond it also and realize the . And so the said after so many experiments in creation the divine being projected the human form, and then he was very happy, because in this human form he can rediscover himself. , That is verse, that in this human body, you can discover god hidden within you. In no other body can you discover this truth, not even, ordinary knowledge you can get, got to take up this high spiritual knowledge, so this human body is a special blessing. Suppose I have got it, that is not enough, two more blessing must come along with it, and the second one is extremely important, what is that, , , desire to be free, that is very important and I may be a human being, I may spend my time, eating drinking cheating people, robbing people and one day dying away, I have done nothing. I have not done anything I have not utilized the human body for which it is meant, many people waste their life like this, because that second privilege has not come to them. I must be free, there is a concept of freedom in man, as I said earlier they are bundled, bundle of Page 9

unfreedom and freedom. Body is controlled by nature, the product of food, so also the mind but there is something inside which is the focus of freedom that is the , the divine spark in me, and so a little freedom we have but we must advance it, it is surrounded by so much of un-freedom. So we overcome un-freedom and try to realize our true freedom, just like our country, was in slavery for some centuries, in the last century some people began to feel that this is not nice, we should be free, we should free, most people were happy to be un-free, if only they can get 2 meals a day and a job they were happy or even a title from British government everybody is happy. But some people said no, freedom is more important so we started a battle, fight for freedom, led by great thinkers, and great personalities, ultimately it inspired millions of people, including children, we must all be free, and when that kind of development came, the country became free in 1947, so in the political field this is true, it is not enough that you are a man you must have love for freedom, that freedom takes from external to internal also, I must be free within myself, I must be spiritually free, freedom is a spiritual value, a little bit of it manifests at a political field, so shall feel essentially it’s a spiritual value, but you can see in India, we are all politically free, but most people are not spiritually free, they are in bondage, that’s why all these evils go on in this society, this crime, this delinquency this bribery this corruption why? man is not spiritually free, he is still bound and are very happy to be bound, that is the unfortunate thing, I am very happy to be bound like this, no, says strive for freedom, then only you manifest the glory of the human being, just as we did in political struggle this moral struggle, this ethical struggle, to become truly free, why should I become mere creature in the hands of people. Take bribery in this country, then you will understand the beauty of this great statement, it is not enough to be a man, must have intense love for freedom, , desire to be free. I am an officer I go to visit the city I don’t keep up my freedom and independence. I am tied down to a rich man in the city, he sends me the car he puts me everywhere in dinners and parties I sell my soul to him, where is my freedom, I dance to his tune, though I am representing the people of India in the government, where is my freedom? This question people are not asking today, the sooner they ask the better. speaks of high things but it can be applied to our day to day life as well, let me be free, what is freedom, don’t be dependent upon anybody else, that is called freedom, what a wonderful idea, to be dependent on others is no freedom, be free, be free, be free, constantly exalts every human being and so which can complete these two,

-

and the third item, the privilege

guidance from a great teacher, a great man

, an

extraordinary great man who can guide you. You need guidance in life, so , so three things are difficult to obtain, if you obtained it treat it as the grace of divine, what are the three, –

-

.

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Volume 2: The beautiful idea, the more you think of it the more true it becomes. You feel it’s really true, you fell you are not become man yet, as I often refer to victor Hugo, who said, we are not men, we are only candidates of humanity. You have to strive; you have to achieve that real manliness. You behave like creatures, petty people, mean minded people. Freedom has not come simply. By political freedom we don’t become truly free and that is the tragedy of free India. I put it always in sentence; unfree India had more free people than free India. That is the condition today. So this importance of the reference in

, freedom, I must be free, I must be free.

******************************************************************************* We had an introductory talk on and also studied three of the opening verses. The third verse I said yesterday is a very oft quoted verse.

Three things are difficult to obtain. If at all we have got it take it as a grace of god. First

–

born as a human being, second desire to be free. Why this bondage? You want to break away this bondage, like a lion that breaks away from the cage. That is the example given in many of our books. But we need guidance. A rat enters into a trap, it can come out but it does not know how to come out. Similarly, we also need help to come out of this bondage. That is expressed by the third qualification . A Buddha comes once a while. A shankaracharya comes, a SriRamaKrishna comes, they show us a way and that helps us for centuries together. Such a does not come every day. But whenever they come everything becomes fresh, you understand things correctly for some centuries to come. guidance from a great person a great teacher. The example given by SriRamaKrishna - There are four types of people in this world says SriRamaKrishna

,

,

, and

no interest at all to break out. Secondly

.

means bound, bound and happy to be bound,

struggling. Struggling for freedom. They feel they

are bound, we must be free, and that is a wonderful type. Third is

who have achieved freedom

and fourth is a unique type who are ever free and never caught in bondage. We believe in

s

those who are always free. SriRamaKrishna used to refer to swami as a eternally free. He has to be tied in the bondage to do the work of the lord. Otherwise his mind is always going into highest level. He gives an example. When you cast a net to catch fish, SriRamaKrishna says some fish are very clever; they never get into the net. They are called the s, ever free. But many are caught in the net. Amongst the many that are caught some struggle to get out. They know they are caught, they feel unhappy so they struggle. Occasionally one or two actually escape also. That is called the and this is the - Those who struggle for freedom. But there are some fish SriRamaKrishna says who are quite happy. They are contended within the net. They feel quite satisfied. They even Page 11

bite the net and remain quiet there. No struggle at all to get out. They are called bound souls. They are happy with their bondage.

. The

Struggle, struggle and we shall achieve freedom. Because thousands have achieved spiritual freedom. Why not we? So that is the hope that makes them struggle again and again to achieve freedom or emancipation. According to modern neurology, nature evolved this cerebral system in man, to give him the taste of freedom. The taste of emancipation. The exact word used in a book of neurology is emancipation. Man alone can be free. This cerebral system has to be used to achieve that freedom. No animal can achieve. They do not have this developed cerebral system. So freedom is a great word in as I said yesterday and so we know we are bound, we struggle to be free. Then we need guidance, then only we read these great books. When we read Jesus or Buddha, SriRamaKrishna, we get guidance.

s or the Geeta, teachings of

There is such a thing as bondage to this sensory system and this physical system and ego that is here. But to break from this bondage and free and the whole book is going to tell us every inch of that road towards freedom. As you pass through the verses, you will get the new vistas. It is exactly like climbing Mount Everest. You start in the bottom then climb a thousand feet, beautiful view you get. Then gain another thousand another thousand, when you come to the end of this book you will be feeling like reaching close to Mount Everest 29000 feet. Then only one step more you are on the top. All this is described in this book, in the 580 verses. I thought I could finish all of them this year during 8 days, one hour a day. But I think it will be rushing through. You won’t be able to enjoy the beauty of the book. We shall be contended if we can finish 100,150 up to 200 verses and take the rest next year. Because it is such a fascinating study. So much knowledge we get. Knowledge of man, knowledge of human possibilities and a stimulus to unfold these possibilities. And so Shankara continues the verse four. Miseries of the unspiritual person (verses 4-7) Verse 4:

having gained masculine temperament for self-realisation himself

somehow

rare

complete knowledge of the scriptures shall not strive

kills

human birth the foolish

he

indeed

there too whoever commits suicide

clinging to the unreal

Somehow having got a human birth and that too a masculine body. Yesterday I referred to this. One thing becomes clear in our history and now modern history. Whenever political conditions become Page 12

chaotic, whenever foreign invasions come, whenever there is too much of crime in society, people suffer. And women suffer more than anybody else. In India therefore when the foreign invasions were there, chaotic conditions were there, women’s freedom became curtailed. In response to a particular social situation at that time. Unless you are free you cannot be seeking all these things going on here and there. That must be the reason why Shankara says here, in these conditions a masculine body is easier to achieve this freedom to search and obtain the highest thing. When we see in America today, there is so much of crime. So that many people cannot go out in the evening. After 7 people won’t like to go out in New York. And especially women. Crimes against women are so many, so that freedom becomes restricted and we are tied down in the house. So a little opportunity to go, men also. But women suffer more in such a chaotic state. As I said Shankara himself has a greatest respect for women and he worshipped the divine mother of the universe. So and his respect for his mother was tremendous. So this must be due to the prevailing social conditions. In our societies, because of this crime situation, if any meeting takes place after 7 audiences will be very few, just a few ill come and that too less women. That’s why an American wrote, he was a police officer. He wrote a book when I was there in 1968, I came across that book saying ‘formerly free people used to move freely in the streets and criminals were behind bars, behind doors, within the house. Today free people have to be tied down to the house, criminals are free moving about here and there’. That is the bad situation in our own Delhi. We have lot of crime. We cannot go freely out, as you like. But the healthier society is described in . What is the nature of social health and well-being. And then comes a beautiful verse, I think it was Bheeshma who says this…. । ॥ If a state is well governed, women fully ornamented, unsupported by male members, can walk freely through the streets and lanes of that country. That is the test of the healthy of a society. Our society is far far away from that state. But it will come. When people understand this higher dimension of human destiny. Beyond the body, beyond the sensory system with the divine spark even unfolds even a little, self-restrained becomes natural to us. Self-controlled, self-disciplined then we become to peace within and peace without. This is a healthy state of society. All education and religion must help us to evolve such a social order. At present it is not there in India. Increasing crime, only because this great ideal of man’s spiritual growth, ethical awareness, moral awareness is not stressed. Only stress is on making money and having the best of pleasures and comforts. If I take drugs, I must have drug at a particular time. If I don’t have it, I will rob somebody I cannot escape it. There is no check on these outgoing tendencies. In this book you will read plenty about these matters. How we can create a healthy society. How we can unfold our divine possibilities. How we get tempted and fall down and commit crime for want of this inward strength, spiritual strength. Three types of strengths are mentioned.

, muscular strength.

intellectual strength

spiritual strength. All are strength but the last one is supreme. A little of that must come to everyone from childhood onwards. Then we can have a happy welfare society. So he says here

, Somehow having got this rare human birth and Page 13

and a masculine body,

you have studied the Vedas. Plenty of scriptures you

have studied and yet foolish man who does not strive to attain spiritual free, spiritual liberation, who is he? What is he? He is a suicide. He is the one who commits suicide, he says killing oneself is called why being attached to unreal things he kills himself. He commits suicide as it were. Not suicide of the body, suicide of the soul. So far as man is concerned, death of the body is not so serious as death of the soul. Destroying the soul of a man, that is the greatest danger. Such people commit that kind of suicide again and again says Shankaracharya here. And in the

, Isha

, also you get the same idea

. And shankaracharya defined it

. He is called a suicide because through attachment to unreal things he neglects the self that is within. Attracted by thousands of things outside thereby he commits suicide as it were. That is the language used and today we can say millions of people commit suicide every day. That is the nature of suicide. What said writing in a letter. None lives except he or she who lives for others. The rest are more dead than alive. How many millions of people are dead today from that point of view to give them like is the purpose of books. Such as this. They are deluded. They commit blunders crimes they insult humanity. They must be educated they must be roused from that delusion. That’s why referred to as meant to dehypnotize people. We are already pre hypnotized. Suppose I am a criminal I am hypnotized. They I commit a crime; if I knew my nature and the nature of others then I will never commit a crime. So means DE hypnotization. People are hypnotized and thinking I am man, I am women; I am rich, poor, black, white, all these are hypnotization. We must dehypnotize man. Here you can see the whole subject as DE hypnotization of already hypnotized people, million and millions of them. destroy himself. Then again he has repeated…

attachment to unreal things makes him

Verse 5:

than this

who indeed

(rediscovery of Self) there too

neglects

is

fool rare

whoever human

in the real end of his body

having gained

masculine qualities

Is there a greater fool than the person who, having got the rare chance of a human birth and there too, the masculine qualities of the head and heart, falls short in his efforts to realize his own highest good? Who is a greater fool than this person who having got this rare human body does not put it to good use. He is attached to unreal things. He becomes selfish, self-centered and that is spiritual death. He is a fool says shankaracharya. He may think he is intelligent, but we know he is a fool. Just like it was my colleague who said a Socrates dissatisfied and a pig satisfied, who is better. The pig thinks Page 14

he is better, but the pig does not know the other side of the question. Socrates knows what the pig’s enjoyment is and his own enjoyment is. It is something higher, so in English we say a Socrates dissatisfied is better than a pig satisfied. So human beings can be satisfied, killing people murdering people robbing people and enjoying pleasure comfort and getting their grand. They think they are grand, but they are not. Life is empty. This book is going to tell that his life is empty with all the bullness. That is the greatness of . It is called the lion roar of . that is the language used in our literature. When the lion roars all the foxes fly away. That is the nature of this philosophy. Strengthening purifying rational you can question the nature of

.

Verse 6:

Let people recite or quote

the Scriptures

let them perform

rituals

let them perform sacrifices

let them worship

without the experience of one's identity with the Self

to gods

deities

liberation

is not accomplished

even in the life time of a hundred Brahmas Let erudite scholars quote all the scripture, let gods be invoked through sacrifices, let elaborate rituals be performed, let personal gods be propitiated---yet, without the realization of one‘s identity with the Self, there shall be no liberation for the individual, not even in the life times of a hundred Brahmas put together. So many verses you will find here which tell you don’t depend too much only on rituals. Ritual you will never gain height. Ritual as part of spiritual struggle is good, but the end of spirituality it has no meaning. So whether it is a Meera or Kabir or Nanak, or Shankaracharya, they always point out try to become spiritual try to realize god. Try to develop and . That’s what is needed, not merely doing this ritual that ritual. In some verses therefore this teaching comes to us. Let people quote scriptures

.

let them sacrifice to gods.

let them do so

many rituals. or worship various deities. without realizing the unity of the self that in you, in me and in all there is only one infinite self. They are all one in god that knowledge must come, without it, you may do all this, for 100s of Janmas but still not liberation is going to come to you.

a

’s hundred years you may go on doing it,

’s hundred years means a number with 24 zeros. That is the nature of the

’s age as they call

it. So next sloka says, quoting rather referring to a beautiful passage. In the dialogue between Yagnyavalkya the great philosopher and his wife Maithreyi.

where a Yagnyavalkya Page 15

wanted to renounce this world and he told his wife Maithreyi and Kaatyaayani. I have plenty of wealth, I want to renounce everything. I will divide this money between you two this wealth, so I shall go. So Kaatyaayani was satisfied with the wealth but Maithreyi said what shall I do with this wealth, can I become immortal, can I become free with the wealth that you give me. No. Wealth cannot make you immortal; it can help you to live a decent social life, civilized life and nothing more. Realization comes only through renunciation. Through

not through

. That is the

language of the . So she said what shall I do with the wealth which does not help me to become immortal, throw this away, teach me how I can become immortal. Then comes a beautiful discourse from Yagnyavalkya to Maithreyi where this idea comes…. Verse 7:

of immortality Scripture hence

says

not

hope

works

is

for liberation

by wealth

ए

thus indeed

not being the cause

the

clear

It is clear that liberation cannot be the result of good works, for Sruti itself declares that there is no hope for immortality by means of wealth. The

or the

s say that the immortality cannot be gained through wealth. Accumulation of

wealth cannot make you immortal. even the very desire for immortality won’t come attached to wealth. Therefore it is clear that all the actions that you do will not help you for this achievement. go on ritual go on doing this and that, I shall be free – NO. You must get that illumination that knowledge. If you can squeeze your actions and produce knowledge out of it then it is good, otherwise they are just actions only. Just like a bull going round and round the chakki and you will get the oil and bull goes round. It gets only little grass and nothing else. This is the example given. next sloka says…

. Therefore the

Means of wisdom (verses 8-13) Verse 8:

Page 16

therefore

for liberation

should strive

the wise

having renounced all his desires for the pleasures in the external sense objects generous having duly approached a master attuned himself to the significances of the words taught

good

by him

being

Therefore, the learned seeker who is striving to gain this liberation and who has renounced all his desires for pleasures in the external sense-objects should duly approach a good and generous Master and must live attuned to the true significances of the words of the Master. Therefore a wise man, intelligent man will strive for liberation. Something is wrong with me, I am not free, I am bound, my sense organs pull me this way, that way. As you can see and read the papers in various countries, Super bazaar theft, well dressed men and women go to super bazaar and steal. Sometimes they are caught, when the magistrate will ask why did you steal, you are a decent man; you have 80 dollars in your pocket, why did you steal. No answer. I was attracted by that beautiful thing there and I just stole. This kind of thing happens to everyone. We have to be very careful. Therefore

if you are a wise person, you will strive to be free from these

bondages. How? this truing of mind to the senses to the external object without your knowledge of it that must be stopped. Control your mind; control the senses, so that when you work when you live in the world you live like a master, not as a slave. Like the example given in our literature, a bull, a nose ring is put on the bull and you take it here and there. That is how man is, he has no freedom. We are carried away here and there. That is not at all worthy of human being. You must have tremendous self-control. So as I say we conquer external nature, science and technology there is an inner nature that also needs to be controlled that is what is not done today. We just let go as we say in the American psychology idiom ‘impulse release philosophy’ whatever impulse come release it. Don’t check it, don’t control it. That is the natural philosophy. Today this science is just counter to it. You are the master of the inner world. You can control your mind, your desires. Even a little of that control is really fine. This psychic energy system must be refined. It is a crude energy. Just now, we have to refine it. Just like crude oil is taken and refined and beautiful petroleum products come out of it. So high character cannot come unless I have disciplined my inner like. Somebody puts 10000 rupees in my hand, please take care of it, I am going outside. If this man is well disciplined that man’s money is safe. If is as we are today you will swallow it in one day, even if you write promissory note it has no value. We are such weak people today. That is why the country is in such trouble. We cannot trust each other, because we are at the mercy of our desires, impulses and our cravings. So if you want to be free, check them, check them, check them. That is the wonderful language, why should a police check me, I shall check myself. That is the beautiful idea. That is freedom.

pleasures coming from external objects; you

must be able to say no to them. Otherwise I will be just a slave then that is a negative path. approaching . train your mind in what teachings he gives you bring peace to the mind, bring strength to the mind that is the wonderful discipline you have to undergo yourself. Page 17

Some slokas later that that teacher will be described in beautiful words. They are all what you call classical expressions which you find in this book. All teachers quote Shankara’s teaching about who is true who is a true teacher. We shall come to that a little later. Next sloka is practically adaptation of Geeta verse 6th chapter Verse 9:

(one) should lift up

by oneself (one's own efforts)

in the ocean of change

one's self

the state of yogarudha

drowned

having attained

through devotion of right discrimination Having ascended the path of yoga through continuous and right discrimination, one should lift oneself from the ocean of change and finitude wherein one has come to be drowned. Raise yourself by yourself, you have become sunk in this mire of worldliness; now lift yourself up by yourself. we are become drowned in this samsara ocean, worldliness ocean. Raise yourself from it. That is the language. Geeta’s language is raise yourself by yourself, don’t let yourself down, for you are your own friend, you are your own enemy. When you discipline the psychic energy system and refine this energy then you become your own friend. If you don’t do so, leave it crude you become your own enemy. So here he said how?

climb the steps of yoga and reach that level.

Wonderful, that level of enlighten reason is like climbing slowly building up your spiritual strength. Step by step, step by step, that famous Ayyappan temple in Kerala Shabarimalai, eighteen steps highly symbolic, step by step, step by step, then reach the sanctum sanctorum. So, life has to be lived by raising step by step to higher and higher levels. This human consciousness now functions at a sensory level. Raise it a little higher a little higher, so raising consciousness level is a great technique today in psychology. I am peace-less, because my mind is at a particular level. Raise a little higher peace will come. I am selfish consciousness is a particular level conditioned by the sensory system. Try to raise it a little, a little, step by step, step by step. So

,

is a word used in the Geeta,

from all the pulls of the senses from here and there, that man is a level of

that is the meaning of

when the mind is free . Who has climbed to the

– established in the state of yoga.

through steady devotion to true knowledge. What is true knowledge we must constantly practice. What is knowledge of truth? Then slowly we shall raise on that level of yoga.

Page 18

Verse 10:

renouncing

all actions

may efforts be put forth

for the liberation from the bonds of life

by the learned

practice of rediscovering the Self

the steadfast or wise men

in the

remaining

May the wise and learned man give up all actions motivated by desires and start the practice of realization of the Self and thereby attain freedom from the bondage of birth and death. Those who are wise and learned

they must strive to achieve spiritual realization.

all self-prompted actions, self-centered, selfish actions, renounce them. Any action you do must be for the good of all, ethical moral that is how the mind becomes purer. Mind becomes lifted to the level of

from

and

.

with a view to achieving

freedom from worldliness. go on struggle means struggle is a continuous struggle. It is not easy. Like climbing a mountain it is. People think religion is easy. Nothing is easy. Even making money is not easy. You have to work hard. Cheap methods cannot bring us money. Knowledge also cannot come by cheap methods. Of course we have got easy method of getting knowledge by copying in an examination. Cheap knowledge, everything is cheap. But you don’t get knowledge at all there by. So he says struggle struggle, struggle the heroic and the intelligent person will not try to get things cheap. He will struggle, a wonderful idea. by getting established in this remarkable discipline of knowledge of the self. Let me know my true nature, let me discipline my body, my mind, my senses and turn a little energy towards the inner side, to discover what is my true nature. That little by little you can achieve that spiritual strength that shake us thereafter.

, from

we raise to

.

Then we are free nothing can

Verse 11:

of the mind of the Real in the least

for purification

action

the attainment of the Real

not at all

for the attainment

through discriminative analysis

not

by crores of actions

Actions help to purify the mind but they do not, by themselves, contribute to the attainment of Reality. The attainment of the Realis brought about only by Self-Inquiry and not in the least by even ten million acts. Page 19

Says that is it for the purity of mind that work is prescribed. It doesn’t give you directly realization. Work is a physical act but the attitude of the mind behind the work must be pure. Then only you can attain spiritual realization. So to purify the mind work is prescribed. realization.

not for actual

Achievement of knowledge of truth comes to you through

discrimination . these are the same. and not through crores of actions you do. You are not going to get anything at all. Plenty of actions you can do, unless the mind is handled mere action will make you mechanical and nothing else. A machine doesn’t become wiser doesn’t get knowledge at all, man is also like a machine, that won’t do. Knowledge must come along with work. Verse 12:

by steady and balanced thinking

is gained

of the truth of the rope created-horrible-snake-fear and sorrow

the ascertainment (which is) the destroyer of delusion-

The fear and sorrow created by the delusory serpent in the rope can be ended only after fully ascertaining the truth of the rope through steady and balanced thinking. An example is taken, when there is a slight darkness, when you walk in the road you feel you are seeing a snake in front of you. You don’t know what it is, you think it is snake and get frightened. That fright can go only when you examine and find it not really a snake and a piece of rope only was lying there. So knowledge of nature of rope will give you strength freedom and satisfaction. So long as that knowledge is not there the delusion that it is a snake you will always be in trouble. So remove that delusion these are always mentioned together, then you will get freedom. It is your true nature. You have not to gain it for anybody. You are always free but you don’t know this truth. Therefore this investigation into the truth of things is necessary. Verse 13:

of the Reality

the conviction

the salutary advice of the wise

not

is seen

by enquiry

by sacred baths

on the lines of not by giving charity

not even by hundreds of pranayamas

Page 20

Neither sacred baths nor any amount of charity nor even hundreds of pranayamas* can give us the knowledge about our own Self. The firm experience of the nature of the Self is seen to proceed from inquiry along the lines of the salutary advices of the wise. Shankara’s radical idea you can see here, the nature of truth is realized by clear thinking. On the advice if a wise teacher, clear thinking and rational thinking is there. You hear from the or from a teacher a truth, you think about it, rationally. Go deep into it then you will know the nature of truth. You cannot get it by bathing in holy rivers, doing charities here and there or a hundred s you do. Nothing is going to come to you. , , these are all mechanical acts, the mind does not get illumined. That is the stress you have to make again and gain. Like Meera, she will sing ‘if by bathing in a river you achieve god, fish will get it quicker than you, because it is always in the water’. Meera says Meera says without love of god, you won’t get him. Not through all these rituals and ceremonies etc. They are valued as secondary and not primary. So, one great verse cones now. Every student in India must be reeducated in the meaning of this verse. Verse number 14 says… The fit student (verses 14-17) Verse 14:

Upon the qualifications of the seeker of endeavours) in this

essentially

means

depends

ultimate success(the fruit such as place, time, etc.

are

auxilary conveniences

Ultimate success in spiritual endeavours depends chiefly upon the qualifications of the seeker. Auxiliary conveniences such as time and place all have a place indeed, but they are essentially secondary. Success primarily depends upon the candidate. Time, place circumstance, these are auxiliary and not primary. Primarily, are you fit, have you the desire for knowledge, that is most important thing. Just like creating a tree, you take a seed, put it in the soil then add water manure etc. If the seed is a living seed it will assimilate all this and grow into a tree. If the seed is dead all this water and other things are no use to it. So the most important stress must be on the candidate, on the student on the seeker. Help and other things are secondary. This is primary, so

are you an

are you a capable person, devoted to the particular cause, then everything will be alright. , time, space, conveniences they are only and then other things can help you. Therefore…

s auxiliaries only first this

Page 21

Verse 15:

Therefore

enquiry

reality of the Self guru

must be made

the true seeker

after having duly approached

of the

the 'Ocean of Compassion'

the

the best among the knowers of

Therefore, a true seeker of the Self should proceed with his inquiry after duly approaching a Master who is established in the experience of the Self and who is an ocean of compassion. Therefore we must discriminate; we must try to exercise our mind, what is truth, what is untruth, what is right, what is wrong, this discrimination. This kind of understand one’s own true nature an ocean of compassion – .

.

must be undertaken to by approaching a

. Not only so

who is

who is the best amongst the knowers of

also must be a man who knows the truth, and then only he can help me. He himself is

ignorant, how can he help me, therefore we must take care to see that the is capable of communicating knowledge and also he is compassionate. He doesn’t self-knowledge for money. In India religious knowledge is never sold for money. Only in modern times we find lot of money coming into the picture, for selling of religion. Then what kind of student you must be… Verse 16:

(a man of) acute memory

a man

analysis and of arguments for and against the

who is learned

capable of clear

a fit person

for the knowledge of

one who has the above characteristics

One who has a keen memory and can argue for the scriptures and refute arguments against them, is fit for receiving Atma-

or the knowledge of the Self.

Who is the fit candidate for spiritual striving and realization? This is the word he must have intelligence

a person who is a

.

in Sanskrit.

with some knowledge also.

he must be able to argue pro and con. You must be able to stand the test of people trying to test you. Somebody says soothing I get upset. That should ne not be you may say I can argue with you against it for it according to the truth of the thing. This capacity you must have. Page 22

Otherwise you go somewhere somebody says something your mind is completely confused. That kind of people that kind of Confucianism will come in your mind, nothing else will be there. So the word is used here you must be able to argue for it against it so that you are an intelligent person. Nobody can dupe you. Duping is possible because I am a fool. I should not be a fool. I must be intelligent. This is a serious path. That kind of emphasis is laid in the

of

. For that kind of a candidate who is , power of discrimination not that you should have it 100% when you start it only 5% and we build it up, build it up….. Verse 17:

a man of discrimination

of detachment etc

endowed with

with a burning desire for liberation ए only

qualities like calmness etc

qualified to enquire after the Supreme Reality

indeed

is considered

He alone is considered qualified to enquire after the supreme Reality, who has discrimination, detachment, qualities of calmness etc., and a burning desire for liberation. a measure of detachment from sensory life, we are deep in it. That kind of search cannot come, a sense of detachment has come. Yes I see, this is quite possible. Very ordinary there is something higher to this. Slowly start in searching for the higher. Mind becomes naturally spontaneously withdrawn from things that are lower what you call a joyous renunciation. Spontaneous renunciation, don’t eat don’t say when you are thinking of higher things, attachment to these things vanish automatically. That is the type of positive renunciation taught in . Simply, don’t do don’t do, that does not say. You don’t do that, do this why? Because you will get something better something better. That kind of renunciation is advocated in Geeta, books and now in this qualities

-

-

-

. -

s and

we must have this six fold –

.

All this will be explained one by one in this

book. is control of senses. control of the mind, discipline of the mind. he who has a measure of this kind of self-discipline, such a person alone can take the first step in spiritual striving and ethical and moral striving. Such a or freedom alone is fit for

such a candidate who is seeking

. Enquiry into the nature of god. Nature of

.

Page 23

The four-fold qualifications (verses 18-30) Verse 18:

Means for attainment

here

ए only in the presence of these

four

are prescribed

proper attunement to the Goal

by sages in whose absence

(the attunement) is not gained Great sages have spoken of four qualifications for attainment which, when present, succeed in the realization of

and in the absence of which the goal is not attained.

Elsewhere in other books of

especially in Shankara’s own commentary on the

Sutras it is

mentioned, four qualifications are necessary for one in search of spirituality . - Wise people have said it If you have those qualifications then you will be able to establish yourself in truth. If not it is not possible at all. Just like any scientific research, certain qualifications are essential. Take an average high school student put him in the post graduate research, he will be absolutely useless there, certain qualifications are needed to come up to that particular level. Similarly in this wonderful research for or the infinite nature of man we need four qualifications. What are they? Will be said one by one and explained and defined also in this book. Verse 19:

In the beginning, first

discrimination between the Real and the Unreal

is counted

freedom from desires for the enjoyment of the fruits of

actions here and hereafter (iha and amutra) qualifications like calmness etc

after that

a burning desire for liberation

the six great thus indeed

clear

(While enumerating the qualifications), first we count the ability to discriminate between the Real and the unreal; next comes a spirit of detachment from the enjoyment of the fruits of actions here and hereafter; after that is the groups of six virtues beginning with calmness; and the last is undoubtedly an intense desire for liberation.

Page 24

The first qualification that capacity to discriminate between what is and what is . What is eternal and what is only ephemeral or temporary. That knowledge we must have. Only running after shadows all the time, such a person cannot achieve the highest of light. We must have discrimination. This is light this is shadow this is eternal this is ephemeral then

A tremendous determination not to run after that fruits of actions as pleasures and comforts either in this life or in future life in heaven. I don’t want all this. I want truth. I want nothing else. Just like Nachiketa in the Katopanishad. Yama offered him every type of pleasure and comfort and the boy said you take them yourself, I don’t want them. I want only truth. Are you prepared to give me? Yama is very pleased. Yama said let me have more students like you. Your mind is wonderful. So a measure of these kind of qualifications we must have in the beginning. Then we build up greater, greater strength. Spiritual ethical and moral then…

The six fold

means wealth, beginning with

-

–

-

-

–

which

will be defined later on. Then finally fourth is the keen desire to be free. All these are meaningless unless they are loathed for this great purpose. Any kind of austerity is meaningless unless your purpose is to achieve the higher style of life. Higher type of life. The highest type of life is spiritual realization. Then comes first, what is that? Discrimination between real and unreal. In it is put in a succinct form.

Page 25

Volume 3: Verse 20:

The

real a firm conviction

the phenomenal world that

between the Real and Unreal

thus ए

unreal

this conclusion

this conclusion as discrimination

is considered

A firm conviction that alone is Real and the phenomenal world is unreal is known as discrimination between the Real and the unreal. alone is true, this world is a passing show. It is today it is and tomorrow it is not. Firm conviction in this truth is absolutely essential. That is called the first qualification. Discrimination between the real and unreal, eternal and the non-eternal. God alone is real, everything else comes and goes. The ocean alone is real the waves come and go they are just names and forms. That kind of knowledge; this is . And listen to Einstein; in the new physics he says there are two realities the field and the particle. The energy field and quantum energy field and the particle. Both certainly cannot be true, for the field alone is true. These are only temporary manifestations they come and go. Similarly, in alone is true. From alone all this universe has come. Play for a moment and disappear. That is why in Shankara’s poem you read, like a bubble of water on the lotus leaf, trembling, any moment you will fall, such is human life. And we realize it when you think about it. When you discriminate it, we realize that it is true. How short is human life, within this short time we must achieve something really great, that kind of urgency will come to us when we know you can’t take it easily. You must work hard, achieve as soon as possible, any moment death may come. That language is used in much of our literature.

ए

. A

floating verse tells us as if death is holding you by the hair, with that feeling practice . Practice ethical and moral values, because any moment things will go. That’s why this wonderful idea, what is true, what is not true. The one remains the many change and pass that is Shelly the British poet, striking a vedantic note, the one remains the many change and pass. SriRamaKrishna said zeros have no values, but put one behind them then they get value, like 1,10,100,….every zero adds value. But take 1 away the string of zeros has no value. God, then the world, then the world has a value, take god away, the world becomes zero.

. Shankara comments

in Esha , take the away from the universe, universe becomes a zero. Take that field away, particles become zero, without field how can particles have any reality. These are all common language, in our modern physics, in our own vedantic way of treating subject of reality. Then is said. Renunciation of desire to enjoy fruits of pleasure etc., here and heaven that should not be.

Page 26

So here

this world as you see it, is not true, it passes it goes away. But if you

can see god behind it then it is true. That’s what said. This world is true, why? Because behind it is god. I recognize it. Once you recognize god behind the world then the world is true, it’s not at all false, but as it is, with your senses it is just false. It perishes, every minute as your body also is perishing every minute, therefore this is called beautiful idea. Then what is earth.

. That’s the

what is called renunciation of enjoyments in heaven or in the

Verse 21:

that is

detachment

etc

the desire to give up

those

from the body of a mortal to the Creator

indeed

seeing, hearing, which are transcient

in the objects of enjoyment The desire to give up all transient enjoyments gained through seeing, hearing, etc., and also experiences gained through equipments ranging from a mortal body to the form of Brahma is called ‘detachment‘. All objects of enjoyment from this body up to the

the creator, these are all objects of enjoyment.

is also a status, you do good work, you become a

. Just like in our political life, you do

something you get status. Governor of the state, temporary just five years. So also is few years he is there and another man will come there. These are all status, so this attachment to status must go from body up to that state. These are profound ideas of , which are echoed in books written by western writers today in Yun’s book ‘Modern man in search of a soul’, he says there, constant running after status achievement, will destroy a man’s integrity. He must develop his own inner life. That must be also considered as an important work by man. Only status external, external, external, here he is saying that same thing.

Complete renunciation of desire to enjoy any such status beginning with human status to status complete sense of renunciation. I want the truth, I don’t want all this status, pleasure and etc. That is called

, renunciation.

Page 27

Verse 22:

Having detached observation of their defects constantly in contemplation

from the chaos of the sense-objects again and again of the mind

through a process of

in one's goal

calmness

resting

it is said

The tranquil state of mind when it rests constantly upon the contemplation of the goal after having again and again detached itself from myriad sense objects through a process of continuous observation of their defects, is called Sama. Now comes the six virtues, six treasures a human being can have.

-

–

-

-

– . is defined here. These are all fine definitions classical people quoted in all their expositions of spiritual life. This human mind has a tendency to run out. Every time something attracts it, it runs out, it runs out. You have no say in that matter. It goes on its own, that should stop. It shall go only when you want it not otherwise. Hence this discipline of mind and keeping in its own state, not allowing it to go as it likes outside, that state is called

. Here it means perfect self-discipline.

The mind goes when I want it to go and not when it wants to go by itself. When you want to ride a horse, the horse will run about here and there, you are under control, then the horse enjoys, you become a victim. So also, the mind takes us here and there, you need to control mind. You do a crime, tomorrow delinquency, day after tomorrow bribery and corruption. The mind does everything, there is no say in that matter. There is no there. comes when a mind obeys you. What a beautiful concept of human development. The mind is your servant. Mind is an obedient servant to you. Then you make it so, then everything is fine. In a latter verse he will say who ever has purified this mind and controlled it, to him freedom is like a fruit in the plan of one’s hand. So palpable freedom becomes. Today man is not free, he is dragged here and there. A little temptation I fall down, just like a little wind the tree falls down. Why ? It has no root. It is shallow rooted. Man also is shallow. He is rooted only in the physical system. Everything attracts him and he falls down. We are seeing all over the world today, this kind of weakness of man inwardly. Outwardly, he is very fine, something is wrong within him. So begin with this wonderful quality

. These are highly praised in our songs in our hymns etc.

let the mind remain in its own state, let it not run about at what we shall make it go, when we want it to go. That state is called

. Then next is

.

Page 28

Verse 23:

from the objects respective centers of activity is declared waves ए

this

having turned back

placing them

the two kinds of

sense organs

in their that

freedom from the influence of external objects self-withdrawal

self-control of the thought-

the best

Steering both kinds of sense organs (of knowledge and action) away from their sense objects and placing them in their respective centers of activity is called dama (self-control). The best uparati (selfwithdrawal) is that condition of the thought-waves in which they are free from the influences of external objects. This is called , is called self-control relating to sensory system. is with respect to the mind. Here are the five sense organs of perception. Five sense organs of action. All these 10 organs should be kept in their own respective areas within the system. Whenever you want them to go they will go. They themselves should not go whenever they like. But how does crime arise. The senses run after things without your control after it has done the mischief only you come to know it. Then you become a criminal. So that this control is absolutely essential. So that is called There is a beautiful verse in

the word

take wine you get inebriation. That is called you get

and

.

the opposite of

.

In Sanskrit means inebriation. You . So reverse

you get

, reverse

the beautiful word.

Three inebriations are there for every human being, says that verse in . Says inebriation coming from birth and pedigree. Do you know who I am; that attitude. That’s all inebriation. Then money, then power all these are inebriations. For whom, for a non-edifying person, undisciplined person. But those who are well disciplined and cultured, they become verse -

.

and no more

. In that

A man gets a little knowledge he becomes proud, very

proud. Do you know who I am? That attitude

because he has not digested that knowledge.

should make you humble, language in Sanskrit . Real knowledge must make you humble. What a beautiful idea. SriRamaKrishna said when the paddy is ripe it stands alert; when it’s ripe it falls down. What a beautiful example. A man is ripe in wisdom, he does not stand erect. He falls down, with a respect to everybody, with Sense of humility. That is called natural

.

Page 29

see evil in that running after things. The eye goes after this, ear goes after this. There is trouble, check them, control them. Let them not take command of you. That is all . So, three inebriations are there for man, said the verse , wealth, new wealth particularly, old wealth is better. New wealth is new rich people, proud, vein, crude all that is coming from new wealth. Meaning, thereby instead do his digesting the wealth; wealth is digesting him all the time. That is first and second, That is also a big inebriation.

. Third is

, pedigree.

to the uncultured and unrefined these are

inebriations. But these very things become highly digested by a highly cultured person. ए

ए

to the to the mahatmas they all become , means they perfectly control them. Plenty of wealth he may have but his head may not become proud. He may have high pedigree he will not misbehave at all. He may have high knowledge, he will be very humble. That is called . The great people are able to digest all these things. But the small people get digested by all of them. So, is a great quality which every civilized community must develop. Without that no culture and civilization.

there is

is absolutely essential and they always go together , always they say control of the senses, control of the mind. This is the subject now being investigated in modern neurology. That here in the body of man, there is a tremendous discipline within the body which nature has done for you. What is that discipline? Homeostatic condition. Your temperature remains constant, no fluctuation. If at all it fluctuates it restores itself automatically. Similarly, the composition of your blood, iron oxygen all these things whenever you work its disturbed and the body restores it to equilibrium. This built-in equilibrium within the body is called homeostasis in neurology and neurologists say this nature achieved in the later mammals and finally in man also, a physical homeostasis, nature has achieve for you, a built-in equilibrium. Now you must get a mental homeostasis by your own efforts. That mental homeostasis is what you call and . A built-in equilibrium, what a beautiful concept, something comes and disturbs the mind, mind immediately becomes calm, but its own nature. You have trained it, so also the sensory system. So that is why these two virtues are highly commended, for anyone who wants to develop ethical sense, moral sense, humanistic impulses, a concern for other human beings. All this will come only, with this basis of and . Ethics, morality all this depend upon this wonderful self-discipline. Not somebody else discipline me, like a teacher with a rod, policeman with a batten. No! I discipline myself. Just like we discipline a river, by putting a dam and getting channels out of it. What a beautiful service that river does thereafter, but when it’s not done, its floods will destroy houses, property. Therefore, we train the rivers but we hardly train this psychic energy that is within ourselves. That is what you see in India today. All sorts of indiscipline, violence, crime everything going on. Why? We have never done training of the energy within us; we are doing lot of training physical natures, energies. Now it is time we also turn our attention to discipline that energies that are within us. That whole subject is known as

and

.

******************************************************************************* Friends! Yesterday we were studying the verse 22, 23 and 24 dealing with and . This great concepts and terminologies become brighter and more relevant when you put them in the context of Page 30

modern science. Particularly, the study of the brain and the nervous system. A development of higher brain in man. Yesterday I referred to the homeostatic condition that nature has built in for all of us in our body. Everything is kept in an equilibrium without your effort. What is its significance, one of the great neurologists of Bristol K.Walter says “For all mammals all homeostasis meant only survival but for am it means emancipation”. It’s a wonderful sentence. Man is put on the road of achieving freedom by this homeostatic condition because it’s this condition that helped to develop the higher brain in man and that is the greatest gift that nature has given to us. 500cc in a chimpanzee, we have 3 to 4 times more than that. That is the great gift nature has given. But most people never use this higher brain at all. They are busy with survival, which nature does for you, without your effort. So that you use this higher brain for survival is not all commended in neurology. In fact, one sentence K.Wlater says, ‘By relegating the medial tasks of the body, like maintenance and survival, to the lower brain, nature releases the higher brain for purposes greater than mere homeostasis. What are these purposes, freedom, you can be free. That is the theme of . How to take this man, put him on the road of freedom with the equipment nature has given to you. This wonderful body mind complex, we must know how to handle it. Then something great will happen. As a single book, giving a profound insight into this subject this Viveka Chudamani is supreme. Its study of man in depth. What are the possibilities hidden in you and me. We must discover this truth. The equipment given to us by nature must be properly cleaned and kept fit and fine. Just like a workman keeps his tools in good condition. If he is a carpenter, his chisels all sharp and in good condition, similarly, also doctor a surgeon all his instruments must be in good condition. Man must do the same with regard to this more efficient and beautiful instrument. This body mind complex. That insight we are getting here step by step. Several of the statements in this book may refer to men and women of highly evolved type, a monk, a man who has realized the . Such words you will find here but understand that it has profound reference to all of us, wherever we are. They have gone far away, far ahead, we are far behind. But equipment is the same. We can also start our journey. First step, second step, third step that is how we have to understand

s, Geeta, and this

. So many high ideas come there. They are so high, what can they relate to me. I am so ordinary. It is the high people who are once ordinary. They did not come high at the beginning. They evolved and today world is evolution, are you evolving. Nature has evolved from the cosmic through the organic to the human level. But now nature does not do it for you, you do it yourself. The vested evolution is in your hands. That is the uniqueness of man. For that nature has given us this versatile organ, the cerebral system. You can now give a shape to your life. In no other literature will you find this beautiful idea, put in such cogent convincing language as in the . And in this book you get it plenty, evolution is the word. Nature has given you this tremendous organ; utilize it to carry this life energy to the highest level. What is that level? Absolute freedom and absolute fearlessness, that can be achieved here and now in this very world and in this very body. These ideas will come plenty, when you go through these 580 verses. These lessons are intended to stimulate, study and thinking our country has neglected this great subject, since independence. Earlier several centuries we never know this scientific aspect. This spiritual aspect of this philosophy we lost ourselves in a few rituals and running after magic and miracles. We ruined this whole country thereby, but in this period we can do some great wonder. Human development. This average human Page 31

being can develop, can grow in stature and expand in love and sympathy and become a big man what we call in Sanskrit

. We can all be

s. Why only one

. The whole of India has

got only one . All can be s. expansion of consciousness. That’s what you will get through this study. When consciousness restricted by body mind complex its small and petty. That is called ego within us. When you release it from this restriction it expands, it grows sympathy understanding love compassion. What a wonderful picture of human development, human growth, human evolution. It is human evolution that is being studied here. Where shall we go from here, shall we go on eating, drinking again eating and gain drinking and one day we are taken in possession, only when you die we realize

that too you don’t

realize those who carry you realize. . In north India when dead bodies are carried they recite this. If you had known it a little earlier how nice it would be, that is why there has been so much of what you call small mindedness, cheap mindedness in our search. Today with this scientific background, strong rational background, we can take up this question on a rational basis and build up the manhood and womanhood of this country. Physically strong mentally alert with a scientific frame of mind and deep human values. Ethical and spiritual values that growth that is the theme of this book. When you go deeper and deeper every step is mapped out. That is Shankara’s gift among other great gifts he has given to us. This wonderful . Those who know Sanskrit can enjoy the beautiful Sanskrit. A master of Sanskrit shankaracharya. A twist and turn of phrase, so much meaning will come; in other books also you will find the same thing. So two virtues we studied among the six. What you call the six treasures

. Bank account

is called physical you can purchase motorcars, refrigerators, fine dress, plenty of food, all that you will get from that bank account. But there another account within, that treasure that you develop in yourself. That’s called the . Six treasures, first discipline of the mind two discipline of the sensory system. They must go together. One is connected with the other. Third is being said now, the withdrawal of the mind so that it remains within itself and it goes out when it wants to go out. Nobody can pull you out. If a policeman puts you out of the house what does it mean? You are not free, you have done some crime, but when you go out yourself you are free. In this way the mind must get the capacity to remain where it is. Goes out when it wants to go out comes back when it wants to come back, then only you are free. Otherwise we are all prisoners in the jail. They have no freedom to come out they have no freedom to come in, they are bound. That is our state today. So the third quality is called

This is supreme or the best

. And it is defined in a brief sentence.

, by which this human mind and its various modifications of

s

do not run out inspite of yourself, without your sanction, that is called . means mental modifications. Whenever I see an object some modification takes place in my mind, that is called just like put a stone in a lake there is a wave that wave in the mental lake

lake is called

. Its control is the purpose of yoga. All spiritual training is meant to control this . In no animal is this control available so soon as it gets an experience mind is thrown into a wave, it has no Page 32

control over it. Man alone can regulate and control and discipline mental reactions to external stimuli. That is the freedom that you, have only utilize it, strengthen it. Just like India got freedom in 1947, it is only a promise. You have to strengthen it step by step by economic and social development, similarly some freedom we have, only we must cultivate it develop it. Why should somebody pull me out, I shall be myself. What a beautiful concept. Be yourself. Now in education this is an important subject. That’s why in the UNESCO report on education in the post war period there is a beautiful title to their recommendations. It was a committee presided over by the French minister of education. Later on he became prime minister of France, Anker Foray. Title is ‘learning to be’. Education must aim not only a learning to do but learning to be. Be yourself that is the wonderful new dimension of education. takes you in that line. Be somebody, achieve something, then do something. Let the doing be an expression of the fullness that is within you. That is why is necessary. The mind is steady. It is not allowed to run about here and there. What a wonderful training. Even a little training gives due an essence of command. You are yourself, you are free, you are free, you are not a slave of something. That is why this cerebral system is meant to be exercised to give man this strength, this freedom. Nobody can shake you. You can shake yourself. This brain is meant to control this whole psycho physical system. If this brain doesn’t do it then the sense organs go on pulling brain all the time, pulling the mind all the time, Where is freedom? We say in a language dog has a tail and a head. Now it wags tail. Tail wags and head moves. So we have to ask the question does the head wag the tail or tail wags the head. In most people it is the tail that wags the head. That’s what is the state of man. It’s the head that should wag the tail. When I want I shall wag it. No! No! Automatically it does. That should go. It begins with the wonderful discipline

This is the supreme best

-

–

.

.

Then comes wonderful definition of a capacity for endurance. He who endures, he alone will survive. A little trouble came, you fell down, then you have no hope of survival. This body system has been built with some strength within it, so that we can survive, even difficult situations. Similarly, the mind must have the strength to face difficulties, obstacles and remain strong and steady, that quality is called capacity for endurance. Somebody scolded me, I became sorrowful, grief stricken, I commit suicide, no endurance at all, so tender like mimosa podica plant, you just go at it, it goes like that. Man should not be like this, a power of endurance is necessary. So what is

the most perfect classical definition, you get in this sloka

Verse 24:

Page 33

Endurance

of all sorrows

without struggling for redress or revenge

free always from anxiety and lament

that

as forbearance

is

proclaimed

Titiksa or forebearance is the capacity to endure all sorrows and sufferings without struggling for redress or for revenge, while always being free from anxiety or lament over them. So many experiences come to you, joy, sorrow, success, failure. Things which you can control, you control. But things which you cannot control have the capacity to bear it. That is the language. enduring all sorrows and grief and sufferings in life. I I am not going to take any retaliatory action to remove it. I shall just bear it, the capacity to bear and when you bear then you should not have complain in mind. Bear with sense of joy. That’s called without

without

. You may endure, inwardly you are feeling miserable, you are feeling

very very unhappy, there is no there. It’s just like a man who fasts on an ekadashi day all the time when bell rings he feels miserable. There is no virtue in that ekadashi fasting. When you take a fast do it with joy. Similarly,

without

without

.

that is called endurance. The endurance is essential in human life. How many experiences come to us, some are trying to pull us down, but want steady, we stand steady, that capacity must be developed. Swami gives a fine example of in his book on karma yoga. A mosquito on the horn of a bull. After sometime, it felt little whams of conscious, why should I trouble this bull. So it told the bull, Mr. Bull I am sorry, I have been troubling you all the time. I am going away. I am not going to trouble you anymore. What did the bull say? No mosquito, continue to sit there, doesn’t give me any trouble at all bring your whole family and sit there. That is when you have a heroic strength you are able to do endurance. Somebody abused you, it doesn’t touch you at all that is an endurance. No somebody abused me, I go on thinking about it, he abused only once but thinking of it I inflate it into a big thing. He has forgotten, I cultivate all the time misery. I become my own enemy. There comes the need for

. I can stand it, I can stand it, that capacity

. Then what is

. One of the great qualities mentioned there

means faith. Faith means not

believing in everything. has got great meaning in Sanskrit. First it means faith in oneself. Then faith is the infinite energy hidden in me. Faith in others as well. Then only you can have happy into human relationship.

here is defined by Shankaracharya in a very precise definition.

Verse 25:

Page 34

of the scriptural texts

of the words of the preceptor

understanding readily the exact import (of the above) the wise

by which

the Real

that

(as) faith

is told

by

could be gained

That by which one understands the exact import of the scriptures as well as the pregnant words of advice of the preceptor is called sraddha* by the wise; by this alone does Reality become manifestly clear. The conviction that what says, what science says whether it is physical science or science of spirituality as a science it tells us something, I must have the conviction that it is true. I must develop that capacity to reach it to the truth level.

not merely believing, believing

it is true. That is the tremendous, spiritual and mental discipline. by which you can realize the truth. Through such

that is called

.

you can realize the truth.

If you go to fish in a lake, you must have some knowledge that there is fish in the lake. Otherwise there is no fun in going to fish in the lake there. If you know in advance, there is no fish at all, what fun is it to go and fish there. You know there is fish; wait and you will get it. Similarly, there is truth, I am in search of it, and here is the teacher says so, or great s say so, there is a divine truth hidden in me then I went into it and try to make it true by realizing. That’s why Thomas Huxley collaborator of Darwin said, in the last century, “the greatest thing that a man can do in life is to be able to say and feel, that what I believe is true, it’s not enough to say I believe. Any fool can say I believe, man of high conviction alone can say I believe it is true”. That is the definition given to .

here by shankaracharya. ,

the work of the

and

try to understand it as truth not just a belief. That

means you have to exercise lot of your own thinking. Your own rational thinking. good people have said that, that is called the truth. In science you will need this

by which

by which you can realize

. In spiritual life you need

behind it. Then what is called this

. All high development needs

, calmness, steady mind, there is another virtue

what is the definition? Verse 26:

Always

engaging

that one-pointedness indulgence of the mind

of the intellect thus

in the pure self it is said

but not

in all conditions curious

Page 35

Samaadhana or one-pointedness is that condition when the mind is constantly engaged in the total contemplation of the ever-pure mind.

; and it is not gained through any curious indulgence of the

is not the constant modifications of the mind, constant gyrations of the mind that is not .

. Fix the mind in that highest truth

.

in that pure consciousness which is the nature of

is always fixed on that .

always

that is , not this constant jumping about of the mind like a monkey. That is not what is needed. That steady mind is needed; all this will come by a long, long practice. We have the capacity only we must invest our energy in this particular direction so that we can grow inwardly spiritually ethically and morally. Then what is was also mentioned. Desire for

.

or freedom that is defined.

Verse 27:

From egoism to the body ignorance

bondages

by the knowledge of one's own real nature

imagined due to to be free

desire

(is) mumuksuta

Mumuksutva is the burning desire to free oneself, by realizing one‘s true Self—from all bondages from that of egoism to that of identification with the body—which are bondages imagined due to ignorance. To liberate oneself is called . The desire to liberate oneself. That’s called desire for liberate from what, when you say liberate, it means liberating from something, that something is mentioned in the first line.

Here is the body and here is the ego from the body up to the ego there are several factors in the psycho physical system. We must liberate ourselves from all this to realize my true nature as the , ever free ever illumined. Thus is holding me down, body particularly, ego also, holding us down. So to liberate oneself from the clutches of the body up to the ego various intervening items in our individuality; that desire to liberate oneself from these is called desire to be free. Man alone can think of it and achieve it. Then says these qualities in the beginning it may not be high but by cultivation they can be made stronger and stronger.

Page 36

Verse 28:

Even though it (the mumuksutva) is slight or mediocre the mind, etc increased

by detachment produces

by the grace

by calmness of

of the preceptor

that

this

fruit

Even though slight or moderate, this longing for liberation may bear fruit through the grace of the Guru and through detachment, calmness of mind etc. This desire to be free

may be in the beginning very ordinary, that’s a mild attitude only.

But it can be cultivated, it can be strengthened. So it says ,

Very very dull is called three.

and

middle size is called,

can be trained to make it

practice of these virtues mentioned earlier

is the supreme best. These are the

. How? By the ,

-

.

three types of

–

of the

as well as by

Etc. By these practices this

, Desire to be free, in the beginning is very torpid, very very low in energy, but we can make it grow, we can make it strong. Exactly what happened in our political history. In 1886 when congress was formed, it was a very mild desire, very few people took part, slowly, slowly the nation developed it, strengthen it, ultimately it vested freedom. What a wonderful idea. Same thing with regard to our spiritual development. In the beginning it

and

etc. and the grace of the

, but we take the aid of these virtues, cultivation of

,

-

. When you work hard grace of god is always there. God helps those who

help themselves. There is an ancient saying in English. So we can strengthen . and it gives us the result that is freedom itself. But if these qualities are very torpid and you don’t strengthen them, then will never come at all. You are satisfied with your present state; remain there, be a creature all the time. That should not be, so warning is given. Verse 29:

spirit of renunciation

and

is in him ए alone (practice of) calmness etc.

yearning for freedom meaningful

intense

shall be

in whom fruitful

indeed the

Calmness and other practices have their meaning and they bear fruit indeed, only in one who has an intense spirit of renunciation and yearning for liberation. Page 37

These

-

etc. can find position only in that candidate, in whom this becomes strong and

stronger and stronger. We have a feedback mechanism.

helps

-

and

–

helps

. They must help each other. It is a continuous development within the individual.

Those in whom these two are very strong in that person or those persons produce the fruit namely the spiritual freedom.

will shine and

ए But if these are very torpid very mild, no energy, no strength in them, then becomes merely a hope. There is no hope of realizing it. Verse 30:

ए

These two

dull

in the desert appearance

wherever

like water

detachment and desire for liberation

there

of calmness of mind, etc.

only an

Sama etc., become as ineffectual as a mirage in the dessert in him who has a weak detachment and yearning for freedom. In their case

will be

will be just like water in mirage. You see water; go there, there is no

water. That’s all what will happen, because you have not strengthened with these .

Now comes what are the means for also. But he defined

from a

In

path

,

-

etc.

is the means. What Shankara invokes

point of view and so in verse 31..

Bhakti firm & deep (verse 31) Verse 31:

Among the instruments and conditions necessary for liberation ए alone

the most important as Bhakti (devotion)

devotion

contemplation of one's own Real Nature is designated

Page 38

Among the means and conditions necessary for liberation, devotion (bhakti) alone is supreme. A constant contemplation of one‘s own Real Nature is called devotion.

In this path of Then what is

various ingredients are there to help us. Among all of them ,

your constant search for your own true nature that is called

. It is the definition. Whereas in called

is supreme.

. That’s how

we say

is love of god. Infinite love of god. That’s

defined it. Naarada

can stand for that also. For a

sutra defines it. In one sense this

this divine nature is god hidden within him as the

.

That is my true nature. Let me try to realize that. Even that is correct the next sloka he gives another alternative definition.

. So in

Courtesy of approach and questioning (verses 32-40) Verse 32:

Constant enquiry into the Truth of one's own Self (devotion)

others

declared

which (contact)

should approach

the learned preceptor

release from bondages (is gained)

above mentioned qualifications

as Bhakti by

the one who has the

who is anxious to know the truth of the self

Others say that bhakti means a constant enquiry into the Truth of one‘s own Self. One who has the above mentioned qualifications and is desirous to know the Truth of the Self should, therefore, approach an illumined Teacher for redeeming himself from bondage.

What the teacher says of your own self, the infinite

continuous search towards your own true nature within you. That is also

the nature

some teachers say.

Any candidate having these qualities, having these qualifications more or less, they may not have it high, but they may have something of it, such a candidate shall achieve the higher spiritual development if he approaches a competent teacher who can guide you in the spiritual path. The path is Page 39

an unknown path terra incognito. Virtually some guidance is needed, when our explorers go to mountains, what do they do? They engage Sherpas, they know all the way, they give you all the help. Without hem it is really impossible to climb Mount Everest. Similarly in the spiritual life there are people who can help us, we call them definition of a

s. And Shankar will give you the most perfect classical

as well as a disciple. Both need definition. . Seeking to know

I want to know the truth. That is called the truth of one’s own self.

let him go and approach a teacher who is wise man

And what is his definition? Who is a yourself. That’s meaning of a

?

.

from whom you get help to liberate

. He is in bondage you come and liberate.

The a beautiful example is given. In the Gandhara country that is the northern west frontier province a man was travelling in the forest, robbers came, beat him, and robbed him, put bandages over his eyes and kept him there. Then after some time he woke up and what is the matter, all bound, cannot see anything, he is shouting, please help me. A kind passerby was going that way. He took compassion on this person, he removed bonds, and bandages from his eyes gently took him. Here is your town here is your village go there. That is how the to freedom

I

takes a person from creatureliness

from whom we can get freedom from bondage

.

Page 40

Volume 4: Then who is

. In some wonderful lines you get the quality of

here.

Verse 33:

(he who is) well-versed in scriptures he who

a full knower of the Supreme

peaceful

devoid of fuel

cause for its expression him

taintless, pure

unsmitten by desires

in the Supreme

like fire

an intimate friend

abiding

ocean of mercy that needs no to those good people who surrender unto

A teachere is one who is well-versed in the scriptures, pure, unafflicted by desires, a perfect knower of the Supreme, who continously abides in the Supreme, who is as calm as the fire that has burnt up its fuel, who is a spontaenous ocean of mercy that needs no cause for its expression, an intimate friend to all good people who surrender to him. First,

who knows the spirit of religion, the spirit of the scriptures, not the letter but spirit

. free from all sin, he doesn’t commit any sin, he is sinless otherwise how can he remove sin from me. A broomstick is dirty then how can you sweep the floor with that broomstick. It must be clean at least. Similarly, cleanliness can bring cleanliness. Dirt cannot bring cleanliness. So the must be sinless , . Third un-smitten by sensory cravings. Running after this and that all the time. He himself is running after, how can he help me then. So unsmitten by sensory desires and satisfactions. the highest type.

,

, of

of

in Sanskrit they are comparative superlative.

knower of

. That is how

he a knower of

, more than knower of

well done, and the best knower

is used.

he must be an ocean and infinite ocean of pure compassion. He helps you out of compassion not for praise, not for name, not for money, just for compassion.

,

and he is your friend and you can trust him. That is a friend. It’s not easy; s are plenty all over the country. Somebody says come on you give 10 rupee, I will make it 20 and you give 10 rupee and he vanishes, his money also gone. That 10 rupee would have been better. So people all are of such petty notions and go to such petty

s and get into trouble. They are

s who have cheated so many

people. It’s happened like that. But here is a friend , he is a good man and a friend also, for those who come and salute him and take shelter with him, he is a real friend. Page 41

A Ramakrishna is always a friend. People completely trust a person like that. A Buddha you can always trust. A Jesus you can always trust. He need not question at all. They will never give anything against your interest, because they are all lost their “I”, their ego is gone, they are one with you. That is the nature of friendship. A real friend is one ho without your knowing gently wipes away with his cloth the dust of your body. It’s a Turkish definition. That kind of friendship, its maximum is what makes a man true

. Go himself is such a friend. As Krishna says in

last verse 5th chapter,

I am friend of all beings. That is a beautiful conception. . Then what do you do, the next step is mentioned.

or god as ones real friend Verse 34:

that

the preceptor with devotion

be known

worshipping pleased

with surrender humility and service

him

approaching

should ask

what is to

by one

Worship that Teacher with deep devotion and when the Teacher is pleased with your surrender, humility and service, approach and ask for what you must know. Approaching such a person and honoring him suitably, you are going to a great person, salute him, respect him because you want to get a great blessing from him. Just go with reverence,

.

by questioning him, by talking with him and by

serving him etc etc. when he is in a very beautiful mood, a clam and happy mood, approach him, to put your question, to get your guidance. You say when children want something from their father; the best time to go to ask is after meals when he is smoking his cigarette that is the best time. Happiest mind. You will get best form the father. But suppose his worried with is business you go to him he will be very angry. You will never get anything. In the case of the these difficulties will not be there, but even then being a human being, there are times when you should not go and when there are times you should go to put your question, simple human relationship. That’s all. that question at that time to the teacher, says Shankara here.

whatever you have to know ask

Then you salute him and the language used here…..

Page 42

Verse 35:

O Master

salutation

surrender to thee existence

me

supreme

to thee

Thou, the ocean of mercy save

O Kinsman of those who reverentially fallen

with a direct

in the sea of worldly raining the nectarine grace

thy eye's glance

O Master, O friend of all who reverently surrender unto thee, thou ocean of mercy, I salute thee; save me, fallen as I am into this sea of worldly existence, with a direct glance from thy eyes which shower nectarine Grace Supreme. Very high class words are used in the second part. Go to him and say ,

! Salutations to thee,

friend of those who come and salute you, who take refuge with you.

That is your nature. Then you are an ocean of compassion. I have fallen in this ocean of worldliness and I am drowning there. Please lift me up, by just one look at me a look of compassion from you, one gracious look from you. That is enough for me. that look is like a big rain of nectar falling on me, that is the experience of everyone, a great teacher, just a look. People are there, who want to catch a look of a great teacher. You don’t want a word even, just a look, catch the eye. So in parliamentary language we say to get glimpse form the speaker. The speaker spots him, you can ask a question. So they call it catching the eye of a speaker. That is a grace in parliamentary language. Here we call it the spiritual language. Just the guru has seen me, his look has fallen on me, and then I am happy, because he is an extraordinary person. A Jesus, just a look, a man is blessed. A Buddha can do the same; a SriRamaKrishna can do the same. They are plenty inside; it comes out, every look, every word, every talk, and every tough. That is the nature of spiritual greatness. Then again he is telling his problem. Verse 36:

Page 43

being roasted in the blazing infernal 'fire of world-forest' tossed

by the storms of misfortunes

save me know

from the death process

terrified

abode of refuge

being

seeking refuge(as I am) another

because

I

not

I am burning in the blazing infernal fire of this world-forest; I am being tossed around by the cruel storms of misfortune; I am terrified (within and without)—O Lord! save me from death; I have taken refuge in you, for I know no other shelter. I don’t know any other refuge except you, so what do I want you to do. I am burnt with the fire of the uncontrollable worldliness. Worldliness is compared to a fire. It’s a fire burned me. Just like your summer heat here, burning, everything is hot. That kind of experience you feel. Something to cool me, a word can cool the mind when it is upset by various distractions. So here worldliness is burning me. as we say whenever there is a fire there is also wind. They are good friends. They have made a good compact between themselves with what you call s. I shall help you whenever you want. So whenever there is fire wind also starts. Here worldliness is fire and my unhappy state is a strong wind tossing me up and down. . come to take refuge with you.

means wind.

I am frightened,

I have

save me from this death. This spiritual death.

I don’t know any other. Now these are words Shankara has made them. But any devotee going to any teacher or even to a temple our hearts always speak the same language only he has put it in beautiful Sanskrit poetry, that’s all. Then he Shankara gives a wonderful definition of a great guru full of compassion. Verse 37:

peaceful spring season themselves

magnanimous

saintly souls

the good of humanity

doing

the dreadful ocean of (embodied) existence

without any motive whatsoever

live

(who) like the

who have crossed over other

people

also

help them cross (the ocean of finitude)

There are peaceful and magnanimous saints who ---like the spring season—are ever doing good to the humanity. They have crossed the dreadful ocean of (embodied) existence through their own efforts and without any (personal) motives, they help others to cross it.

Page 44

There are such people in this world says the verse, who are they? big minded, big hearted

such

absolutely calm, tranquil.

live in this world

, like

like they are moving about just like spring. The spring brings blessing to the world. Spring brings blessings to the nature. In our country we don’t see it much, but in Himalayas you can see, everything is shorn of leaf. Everything is dry during winter. The whole nature is dead then the spring comes, then slowly a bud appears a leaf then flower, beautiful and everything becomes, by the touch of spring. That’s why spring brings all beauty to nature which . You don’t

winter has destroyed the beauty. The touch of spring you are like that spring,

stay in one place you are a moving spring. But how himself having crossed this terrible ocean of worldliness they come to help others also to take across this ocean, . I am here to help you to cross this ocean. What is my motive; I have no motive, out of mere compassion. Because I don’t want you to be drowning like this. I am here to help you. That is the type of great people and such people are there in this world, says that verse, such people are there all over the world. Verse 38:

This

nature

natural ए indeed

which

inclination to remove

of the magnanimous

moon ए

scorched by the flaming rays of the Sun

the earth

the troubles of others

this

by itself saves(cools)

does it

not? Indeed, it is the very nature of the magnanimous ones to help remove the troubles of others, even as the moon of its own accord cools the earth scorched by the flaming rays of the sun. That is your nature says the disciple to the guru. That is your nature.

natural

state of your mind is like this. What is that trying to remove the suffering and tiredness of other people. You are always interested in that work. And he gives a beautiful example. This earth is scorched by the summer sun in our own May and June. Here everything is scorched, things, earth, everything. Then comes the first rain, what a beautiful experience, like that is your way of dealing with this world. here that rain is not mentioned. The beautiful moon light. This sun sets and the moon comes. How cool is the moon compared to the Sun. Sun scorches you and the moon cools you.

ए

Page 45

this earth

is protected by moon by bringing coolness when it is

scorched by the heat of the noon days Sun. Then in a majestic verse in a particular metre called metre. A most powerful metre in Sanskrit

.

Verse 39:

sweetened by the enjoyment of the elixir-like bliss of and cooling too

issuing in the streams from thy lips as from a pitcher

delightful to the ear

moment protection

with the nectar-like speech

do thou shower

by earthly afflictions as by the flames of forest fire ए

tormented man(me)

pure

O Lord

blessed

are those

who have been made the recipients

this

for the movement of thy glance for a who have been taken under your

O Lord, thy nectarine speech, sweetened by the elixiric Bliss of , pure, cooling, issuing in streams from thy lips as from a water-vessel, and pleasing to the ear---do thou shower upon me who am tormented by worldly afflictions as by the flames of a forest fire. Blessed are those who have received even a passing glance from thy eyes, accepting them under thy protection. This is a very verbose poem what you call example illustrations etc. Actual meaning is I am burning. Just one drop of your nectar of grace put on me; I will become cool once again. That’s all it means. All the rest are only various adjectives added. Nectar like speech sweetened in the enjoyment of the evidence of your speech full of this nectar of . I am tormented by worldly affections. Now pour a bit of that grace that nectar on me. So that my heart can become cool once again. Then he is putting his problem a little. Verse 40:

Page 46

how

I shall cross over

destination

which

is

ocean of birth and death the means

save me O Lord describe in detail

what may be

I do not know

any

my please

for the end of all miseries of this life in the finite

How to cross this ocean of worldly existence? What is to be my ultimate destination? Which of the many means should I adopt? I know nothing of these. O Lord! Save me and describe in all details how to end the misery of this earthly existence. how can I cross this worldliness of ocean. This ocean of worldliness you are standing before a ocean no boat available, always thinking how can I cross this. Similarly, you stand before this worst problem and afflictions. Then you find a teacher. Ask him, how can I cross ,

this, I have no hope at all left to myself,

what is my fate

what is the way out of this difficulty.

I don’t know anything of this. I am

utter ignorant in this matter. Totally ignorant.

have compassion on me.

please remove this terrible suffering that is coming from worldliness in me. How to put an end to this suffering to worldliness. Show me the way, show me the way. Now what does the guru do when a disciple approaches like this. Loving advice of the Guru (verses 41-47) Verse 41:

As (thus)

speaking

of one's own

the man seeking refuge

tormented by the heat of the forest-fire of Samsara pity and kindness protection from fear

seeing (the seeker)

the great teacher

with a look showering spontaneously

would bestow

As he speaks, afflicted by and seeking protection from the blaze of the fire of samsara*—the noble Teacher looks at him in all pity and kindness and spontaneously bestows upon him protection from fear. That great

will immediately give

blessing. “There is no fear, there is no fear” –

don’t fear, don’t fear, there is a way he is going to tell. who has come to take shelter at his feet,

speaking like this, who is burnt in the fire Page 47

of

the fire of worldliness.

compassion.

seeing him

with a glance filled with

he shall give him fearlessness, protection. You are come in search of freedom;

I have come in to protect you. No more fear. immediately, no consideration, no thinking no calculation at all, spontaneously he will respond in that way and what will he say, this is how the guru will say. Verse 42:

the learned(master)

he

to that seeker after liberation

to that man (seeker) rightly, duly

who is of serene mind instruction about the Real

who had approached him who abides by the injunctions

who is endowed with tranquility

with kindness ए indeed

should give

To him, who, thirsting for liberation, has sought the protection of the Teacher, and who abides by scriptural injunctions, who has a calm mind and a serene heart , the Master should give out the knowledge of the Truth with utmost kindness. Such a

shall immediately impart the pure truth for such a disciple. What kind of disciple the one who has come to take shelter at his feet and seeking for knowledge. he in search of

or freedom

he has fulfilled all ethical and moral

qualifications described for such a search for spiritual liberation. a measure of calmness of mind also is achieved that what you call fugitive mind, full of distractions, some calmness has come to the mind of the disciple.

he is also possessed of qualifications like

etc. . Let him give the pure truth for such a disciple or student, how out of compassion only not even a word of thanks he will expect from the student or the disciple. Then this is the language that he will use, such

ऐ

s

Verse 43:

Page 48

fear not

O Brilliant one

the ocean of samsara gone saints shall instruct

in crossing this

for you means

the other shore

there is not

danger

of

by which ए alone

there is

that ए the same

the path

have

to you

I

Fear not, O learned one! There is no danger for you. There is a way to cross over this ocean of relative existence. I shall instruct you in the very path by which the ancient Seers have reached the Beyond. This sloka is off quoted , cross this ocean

Oh! Wise one don’t fear, first language don’t fear, there is no danger for you.

there is a way to

this worldliness, not world, but worldliness. World does no harm. Worldliness

does the harm. Please make a distinction between and . This world is neither good nor bad my way of treating it makes it good or bad for me. So Ramakrishna said, live in this world there is no harm. Don’t allow the world to live in you. That is dangerous. That will make you stagnant. A boat is on the water that is the right place for the boat, but water should not be in the boat that is wrong place for the water. It will make the boat stagnant, unfit for its own purpose. Similarly, worldliness enters says this whole system becomes unfit for human evolution. It becomes stagnant. It is that stagnation of worldliness that we call

and

and Sanskrit, Telugu, Kannada Malayalam everywhere

.

but we are not

Never say we are

we are in

, because we have not allowed the worldliness to get into us. That is the

great distinction between world and worldliness. So he says cross this ocean of

. In all Indian languages

. What is that way?

there is a way to great seekers in the past have

crossed this ocean. They have shown us the way . I shall show you that very path. It’s an ancient path. The path to god is an ancient path. The path to spiritual realization is an ancient path. The exact language used in the s. Also by Buddha. Buddha says I am not making a new path. There is already a path trodden by so many people. For some time it was not used, so much of crumbles and grass are grown on it and I am cleaning up the path for you. It’s an ancient path. ऐ

.

also again and again you find this statement ऐ

it is the ancient path an ancient now and then it gets a little stagnant or overlaid with leaves and we clean it up. We remove it. Buddha did same thing. The world has become stagnant. His first discourse was titled at Sarnath. Setting in motion the wheel of Dharma. It has got stagnant. Just like a country cart, the country road, the wheel sinks into the road, what will the cart man do. He will invite his friends to come and put his shoulder. Then only the cart will move. If worldliness comes all progress stops. Everything is stagnation. Only one man can change it. A teacher like Buddha, SriRamaKrishna have the spiritual power to make the cart move. That is called

. That

later went into Indian art in Ashoka and today it’s on our flag.

The great concept of move on, move on. Blood flows in the body, you are healthy. Blood clots you are facing death. Similarly in society creativity must be there. As soon as we become stagnant, society dies, civilization dies. Then comes a great teacher. No you should not die. I will give you a

Page 49

new life. That’s a beautiful wording of Buddha’s discourse. wheel of love, so he says

setting the motion in the

that same path I will show it to you.

Verse 44:

there is samsara

means by which

great crossing

one

capable of destroying the fear of

the ocean of samsara

the supreme Bliss

shall gain There is a supreme means by which you can put an end to the fear of relative existence; by that you will cross the sea of samsara and attain the Bliss Supreme. There is a way to cross this ocean of samsara with all determination. He says great

is there

there is

to destroy the fear of worldliness.

with that help cross this ocean of worldliness. you will achieve the supreme bliss. That kind of blessedness you will achieve. Now you are a creature, you will be taken to that state where you will become blessed in every sense of that term. The whole message of pure religion is to take humanity from creatureliness to blessedness and to freedom. That’s all the purpose of pure religion. Verse 45:

through the contemplation of the meaning of the knowledge

the highest

sorrows of birth and death

by that takes place

mantras

is born

the complete destruction of all following

The highest knowledge arises from an inquiry into the meaning of the Vedanta. By this knowledge, immediately a total annihilation of all sorrows of birth and death takes place. When you think and ponder on the great teachings of , these teachings are based on experiences of the great seers; great sages and they are given to us as a guidance, not to simply memorize them but to live according to those truths. Then something great will happen. There is science of sanitation, science of notation, just a science, somebody has discovered so many things about it, you follow it then your body will be healthy. Your life will be healthy. Similarly, spiritual truths are given to us; we are here to live this truths. Then something great will happen.

think Page 50

about it, discuss about it, try to understand it, and then try to believe it. That is the nature of hear the truth, think about it and live it. That is the nature of spiritual development.

through that you get higher

higher spiritual realization.

as soon as that experience will come to you this whole worldliness completely disappears and the fear that entered completely disappears. You do not have to do anything further. Go towards the east and the west will fall away from you. SriRamaKrishna said, go towards god, the world will fall away from you. There is no need to curse the world, not at all, you will understand the world better coming from spiritual realization. Therefore develop these wonderful qualities says verse 46 Verse 46:

the practices of faith, devotion and meditation liberation

for liberation

chief factors

mentions

whoever he be ए

ए

clearly

in these alone

from the ignorance indeed

of one desirous of the word of Sruti

remains

his

liberation

bondage of the body

Faith, devotion and the practice of meditation---these are declared in the scriptures as the chief factors that help a seeker to attain liberation. Whoever pursues these is liberated from the bondage* of the body mysteriously forged by spiritual ignorance. these are ways to take a who says so,

the words of the great Vedas, the

s they proclaim this truth. Cultivate become free, so say that great

seeker of liberation towards his real freedom.

or

cultivate s.

ए

cultivate

, the

, the

. You are sure to

whoever is established in these

he will get freedom. What kind of freedom? from this bondage of the body which is also a product of our own ignorance and delusion. That we are really the self, not this body, body is only an instrument and we are not knowing this truth. We become what I said earlier hypnotized. That we are thinking we are this body. Then comes to dehypnotize this. No! No! You are not. You are the infinite one. You are the piece of dust in the earth that is come in this my body. But I am not merely this body. There is something infinite in me. That knowledge will come to you, automatically through this kind of disciple.

Page 51

Verse 47:

through the contact with ignorance the bondage of the not-self these two

whence ए only

the supreme Self

yours

the birth and death

the blaze of knowledge raising from discrimination

effects of ignorance

shall burn

indeed between the

together with roots

You are indeed the supreme Self but due to your association with ignorance you find yourself under the bondage of the not-self, which is the sole cause of the cycle of births and deaths. All the effects of ignorance, root and branch, are burnt down by the fire of knowledge, which arises from discrimination between these two—the Self and the not-Self. Through

through ignorance this bondage has come upon you. That’s the first sentence. You

are essentially the , ever free as the vedantic teaching. Man is essentially free. He doesn’t know this truth. He is essentially a spark of this divine. He doesn’t know this truth. Through that connection with

ignorance and delusion, this bondage has come upon you.

ए

from which only has come this worldliness. Repetitive experience. Die born again, born again caught upon in this. This is what is happening because that ignorance has come to you. You don’t know your true nature, now what will you do.

when you have Viveka and

two great virtues, which we will discuss later on. Discrimination and spiritual understanding they are compared to fire. This fire will burn all this worldliness to ashes. There is no fear at all you will destroy along with the root itself so that it won’t sprout once again. So that complete destructions of bondage, root destruction of bondage that will be the greatest achievement that will come towards us, by practicing these virtues. Having said this, the disciple now will get an opportunity to put a question. It’s beautiful ideas coming here. Questions of disciple (verses 48 & 49) Verse 48:

Page 52

the student this

made

I shall be

told

kindly

by me

may it be listened

whose reply

I

O master

listening

question

blessedly gratified

from your mouth

The disciple said: Kindly listen, O Master, to the questions that I now raise. Hearing their answers from your lips, I shall feel entirely blessedly gratified. The disciple said. Please listen to me Oh! Teacher. I am asking you a question. when I get a reply to this

I shall become

I shall become fulfilled.

from your mouth. When I get the answer. And what is the question. This question that question we all ask on the matter of spiritual life and the rest of the book is answering this question step by step. Verse 49:

What is this stay

of this

Supreme the Self may be explained

bondage how is what

how ए

this

liberation of these two

has come into being what is

that

discrimination

how is

the

non-self

the

how ए

this

What, indeed, is bondage? How has it come? How does it continue to exist? How can one get out of it completely? What is this not-self? Who is the supreme Self? And what is the process of discrimination between these two (Self and not-self)? Please explain all these to me. what is this called bondage. how is it established in our life here. what is this is called

ए

how has it come on all of us. how can we get rid of this bondage.

not self. What is this not self.

what is the true self.

Supreme self what is the discrimination between the two. ए please tell me this. This is my question. That has been worrying me all the time. I have got a great teacher and now I want an answer to this question. When guru hears it, he is full of joy very few people ask such questions. Everybody asks only how to eat and drink. What Ramakrishna said we are all suffering only the belly thinking on our minds. Naturally things cannot come, but once the belly is full why not ask other things. 300 million people in India, their belly is always full. They can at least ask some questions like this. Then they will grow spiritually. Then they will be a blessing to the rest of the people. That’s why the guru is immensely happy that people have started thinking questioning. So that of what you call we are Page 53

absolutely without progress no creativity. That should not be. That must go. The complacent mind must go. That’s the meaning of this question. And the guru who is happy with the complacence gone, people have started asking questions. Progress is possible only by questioning by thinking and not by complacence attitudes. So guru is immensely happy and see the language he uses to praise the disciple. Intelligent disciple appreciated (verse 50) Verse 50:

Blessed

you are

fulfilled

by you that you wish getting free from the bondage of ignorance

you are

sanctified

to attain the state of

yours

family by

The Guru replied: Blessed you are. For you wish to attain the absolute by freeing yourself from the bondage of ignorance. Indeed, you have fulfilled your life and have glorified your family. You are blessed

.

you are fulfilled in your life. The very questioning itself you

are fulfilled. Guru says, because this is the way to reach fulfillment. you have purified your whole family. Your whole generations you have purified. You can in our language, seven generations past and seven generations future you will purify. When you become spiritually enlightened

.

that you are struggling

to realize through removing all this ignorance and delusion. This very effort on your part makes you blessed. Makes your life fulfilled. Makes you a blessing to your whole family. Seven generations both back and forward according to our language. Then wonderful ideas come. The guru says. Glory of self-effort (verses 51-55) Verse 51:

Page 54

To relieve from debts and obligations a redeemer from bondage

indeed

of the father

are

than oneself

sons any other person

(there is) not A father has his sons and others to save him from his financial debts, but there is no one other than oneself to redeem one from one‘s bondage. If you are in debt your son can relieve you of your debt

children

and others can help you remove your debts. But if you are in bondage the son cannot do it for you. You have to do it yourself. Each one must try for spiritual freedom by himself or herself. Somebody free doesn’t help you. That is one great example here. It is your own task, every child must be told. You must become free yourself. My freedom is not your freedom. My wisdom is not your wisdom. I cannot transfer it to you. You have to achieve it yourself, that is the great effort needed. Every child must be stimulated with this beautiful idea. Raise yourself by yourself don’t let yourself down. As the Geeta said, you are your own friend; you are your won enemy. Verse 52:

Of the load, etc. Placed on the head the sorrow caused by hunger etc

but

pain

by others except by oneself

is relieved not

by

anyone Exhaustion and fatigue caused by carrying a load on the head can be relieved by others coming to one‘s help. But none save one‘s own self can end the pangs caused by hunger etc. Verse 53:

The prescribed diet etc by the patient

and

taking the medicine etc recovery of health

is seen

followed of this man

by which not

by another undergoing the treatment

Page 55

The patient who faithfully follows the right diet and takes the proper medicine alone is perceived to recover from illness; no one recovers because another undergoes the treatment. Verse 54:

The real nature of things by one's own

to be known

but not through learned men

through one's own eye ए alone

the moon

ए

through the eyes of clear understanding to be experienced

the real form of through others

can it be understood? The true nature of Reality is to be known by a first-hand personal experience through the eye of clear understanding, and not through the report of learned men. The beauty of the moon is enjoyed through one‘s own eyes. Can one appreciate it through the description by others? This is one of the profoundest verses. You can see the scientific temper in this words. true nature of reality, how shall we realize it.

the

he says you must realize it yourself.

by your own eye of understanding you must realize the truth for yourself. .

means eye not this physical eye

the eye of understanding

you must realize it by you. not a scholar doing it on your behalf. Yes I have discovered the truth for you. You remain quite, that cannot happen. You can’t have salvation by proxy. Realize the truth for yourself. Then a beautiful example Shankaracharya gives. He was a great poet, not merely a great philosopher, spiritual teacher.

there is a beautiful full moon rising in the sky you must go and see it

with your own eyes if you want to enjoy beauty.

realize it with your

own eyes somebody comes and describes to you what fun is there in that. See the beauty yourself. Don’t depend upon second time description. This is the greatest emphasis in all experience yourself. Mere belief has no meaning; somebody else doing for you has no meaning. You must do it yourself. In series of verses Shankara emphasizes this truth. Achieve it for yourself. Struggle hard nothing greater than this to be free in this very life. This body can’t be put to better use than for this, eating, drinking, pleasure, comfort. Animal bodies are far better than our bodies; since god has given us this cerebral system we cannot enjoy this world as much as a pig enjoys life because we are a thinking people. Therefore they say take this opportunity; build up this beautiful character in you based on your own true spiritual nature. Be free in this very life these are great ideas, guru continues with a Page 56

few more beautiful ideas on this very question. That you should do it yourself not by proxy. how can you enjoy the beauty of the moon by report given by somebody else? You must see it by yourself. This is a constant emphasis in all literature of religions in India. Beginning from s onwards. Now comes….. Verse 55:

The bondage caused by the fetters of ignorance, desire and action to get rid of

who

hundreds of millions of years

will be able

except oneself

even

Who else, but oneself can help rid oneself of the bondage caused by the chains of ignorance, desire, action, etc.—even in a hundreds of millions of years? In order to overcome the bondages of this is a psychological study that all our actions are preceded by desire an outgoing disposition. Behind it is ignorance of our own true nature. So one is then and then the action and this repeats one after the other. An urge a desire and an action. All desired action belong to this category. To overcome this bondage and become free not to be the impelled by some desire that I cannot control. That’s no freedom at all. I must be able to control my actions, control my desires to get this freedom. You have to realize the truth for yourself. I

you must do it yourself.

thousands of millions of years achieve nothing is going to come by itself.

Otherwise you can wait for thousands and

nothing is going to come. You have to strive and

Knowledge of the Self, Its beauty (verses 56-61) Verse 56:

Not

by Yoga

learning is gained

not

by Samkhya

not through actions

by the realisation of the identity of oneself with not

not by liberation

otherwise

Page 57

Neither by Yoga, nor by Sankhya, nor by action, nor by learning, is liberation possible. Only by the realization of the oneness of the no other way.

(Absolute) and the

(Self) is liberation possible, and in

Freedom of spiritual liberation can come only by realizing that there is only one infinite self in all of us. We are one with all that is , stands for this whole universe of beings and entities and I am the self. I am one with all that knowledge must come. That is spiritual realization. By any amount of

none of these can help us to achieve this except that pre

realization. That all of us are spiritually one in god. That is the highest experience in

.

Verse 57:

Of the Vina

the beautiful form

on its chords makes competent

to please an audience only

the proficiencies of one in playing that

not

for sovereignty

The beauty of the veena and the proficiency of one playing on its chords serve but to please an audience; they do not, by themselves, ever prove sufficient to confer full sovereignty. Shankara is poetic here. Here is beautiful Veena, well-constructed and you know how to play on its strings. All this can get you an applause from an audience. But not achieve an empire for yourself. you can please the audiences with that you cannot achieve an empire by this method. Then comes one of the great verses. Verse 58:

Loud speech upon the scriptures satisfaction

not

a stream of words erudition

but

of the learned people

efficiency on commenting like that

for material

for liberation

Loud speech in a stream of words, the efficiency in expounding or commenting upon the scriptures, erudition—these bring only a little joyous, material satisfaction to the scholar; but they are insufficient to bring about liberation.

Page 58

Beautiful Sanskrit

can fill your belly cannot get you liberation what is that

this kind of speech, uttered speech.

coming in Torrance

means Torrance and that

the tremendous capacity to interpret the Sastras. All this he says .

scholarship .

great

all these can get you a salary an employment to fill up the stomach

will not come through this.

The word used is

, speech belongs to four categories it was an ancient study in India. The last

category called

first is called

then comes

then comes

lastly comes

.

is known as uttered speech. The speech of common humanity and also uncommon sages. But the sages know three other dimensions of speech. Subtle dimensions gross that is subtle when you utter a speech you make a sound. Speech can be soundless that is subtle and still more subtle. They are described as, in the Rig Veda chapter 164 and verse 45 very remarkable study, so early the period of our cultural history the particular sloka is very beautifully rendered in Rig Veda. I Four types of speech are there known as , , and . The first three are known only to sages who have disciplined their minds thoroughly. They are able to perceive these subtle levels of sound. But the last one is called the

the fourth is what is spoken by ordinary human

beings. Says what we speak normally. So that is the definition given from the Rig Veda. Later on consistently heard in any of our mystical spiritual traditions. But don’t depend upon this speech. There is speech much deeper, deeper and deeper. That’s why as you grow spiritually, you grow less on this speech. More on inwardness. A mere look mere thought a mere vibration of mind can convey ideas, but today we need ordinary speech for communication and the lowest type of speech. You can indulge in torrential words. But won’t help you so far as liberation is concerned. That is the beautiful sentence here.

Good for and

not for

.

is the word for filling the stomach or a pleasures enjoyment.

are the same. We pray to the divine mother

bread and other sustenance’s as well as . That is the meaning of the work Then comes a very paradoxical statement in verse 59.

. You give us daily in Sanskrit.

Verse 59:

Page 59

When the Supreme Reality scriptures

is futile

indeed

the study of the scriptures

has not been known has been known indeed

even

the study of the the Supreme Reality

futile

Without knowing the supreme Reality, the study of the Sastras is futile. Having known the supreme Reality, the study of the Sastras is equally futile. What is the status of reading scriptures, he says if you have not realized the truth, reading of the scriptures are useless. But once you have realized the truth then also they are useless. That’s the paradox. Simply depending on the words of scriptures is no use at all. You must realize the truth. But once you have realized it you don’t need the scriptures at all. The main stress is on effort to realize the truth for yourself. Experience it for yourself.

Page 60

Volume 5: Verse 60:

collection words (the philosophical textbooks) cause for the confusion of mind true seekers of

therefore

is a thick jungle by effort

The real nature

should come to experience

of the Self

The labyrinth of words is a thick jungle which causes the mind to wander, in its own confusion. Therefore, true seekers of

shouldearnestly set about to experience the Real Nature of the Self.

This is also quoted very often. These great scriptures of the world containing so many words he says; it is like a mighty forest

you enter it you lose your way.

once you enter into these thicket of words you lose your bearing. You don’t know where you .

are

Too much study, too much discussion, too much argument only distracts the mind. That is the emphasis. Study very little, but understand what is said and try to live it. Going on constantly reading this, reading that until the mind becomes a mass of confusion. And I have seen many people who have studies much but full of confusion. those who have wondered in a forest will realize this truth. You may enter a forest but you may not come back. You don’t know how to get out. So . Therefore

those who know the truth, they will

struggle hard to realize the truth. What is my true nature? with great effort we must try to realize it by effort and struggle from those who know the truth. They will be able to convey that truth to us and you can experience it for yourself. Verse 61:

of one smitten by the serpent of ignorance without benefit

of what avail

with the mantras

the Vedas

of what avail

and

the remedy of knowledge of the scriptures

and

of what

are the medicines

Page 61

For him who has been stung by the serpent of ignorance, the only remedy is the knowledge of Of what use are the Vedas and the scriptures, mantras and medicines to such a victim of poison? Here is a man bitten by serpent, what is serpent not knowing books and all that is not scholarship is not

.

.

not knowing once own true nature is known as . Absence of

mere scholarship is not

is used in this sense “so you know the truth”. Have you realized good,

have you realized your own self. That is . If you have not then it is . A learned ignorance is the end of philosophy and the beginning of religion. One English philosopher writes, a learned ignorance is the end of all philosophy, all theory, and all discussion. But you have to begin your search. Therefore he said the called has bitten somebody. Now he is searching for a medicine. There is no medicine, no Veda no Sastra, no Mantra, no Tantra, none of these can be medicine there. But only medicine is can remove that poison of

is the ए

only

that alone

biting of the individual. This is an emphasis in

.

ए what kind of medicine can help you there? Only this medicine. That is why Buddha has described in Buddistic books as a great spiritual doctor, who prescribes the right type of medicine for this patient. it’s called. in many painting you can see Buddha as Doctor. Great kind of doctors of the soul. That language is used like that. Verse 62:

not

goes

without drinking

the name of medicines utterance of the word "

the disease

by mere utterances of

without a direct realization by the simple "

not

(one) is not liberated

A disease is not cured by merely repeating the name of the medicine, without taking it.Similarly, without direct realization, none can be liberated by a mere utterance of the word ‘

.‘

Merely shouting medicine, medicine will not cure your disease. You have to drink that medicine. Similarly shouting suffering etc.

,

you are not going to attain this relief from this ignorance, without direct spiritual realization

merely by the word

uttering again and again, you are not going to attain freedom.

is just a word like any

other word. What is contained in it we must find out.

we call it in Sanskrit.

don’t

depend too much on squeeze it, you get the and that is the most important thing. The letter killeth, the spirit giveth the life says Jesus. That is emphasis in all spiritual religion. So simply depending upon the word you are not going to get anything. Shankara says in his commentary, neither the word

nor the word

really indicate the true nature of that ultimate reality. Page 62

These are mere words; you can add some other word there. There is a nameless reality. You just give it a name. You can call it Allah, Yahova, God anything. Don’t be carried away by words. What is needed is needed is the truth itself. One truth called by different names. That verse quoted from Rig Veda, on the four levels of speech. The next verse that is called the 46th mantra of Rig Veda says people speak of

and etc etc. These are mere names. Truth is one sage. Call it

by various names. ए . Words are different not the truth itself. Don’t depend too much on the words. All conflicts come based on words, the sense if you take there will be no conflict. That is experience of religion. We quarrel over words. Verse 63:

Having not caused realized

the dissolution of the world of perceptions

the real nature of the Self

liberation

not having

by the word (repetition of)

(it would bear) the fruits of only word

how

of men

Without achieving the dissolution of the world of perceptions and without realizing the Truth of the Self, how can one achieve full liberation by a mere repetition of the word, ― result only in a wasteful effort of speech.

‖? Surely it will

Without resolving this external universe which is just an appearance in

and without realizing

which is the truth behind this universe simply uttering the word becomes a speech. It doesn’t lead you to spiritual realization. Similarly

the effort merely

Verse 64:

without having accomplished

the elimination of enemies

all the wealth of the kingdom(under his sway) by mere declaration

not

emperor

to become

having not brought

I am the emperor

thus

deserves

Without eliminating his enemies and without bringing the splendor of the whole kingdom under his sway, by merely repeating, ―I am the Emperor,‖ one cannot become an emperor. If you have not conquered your enemies, you have not taken charge of the treasury of the kingdom, you sit on chair and say ‘I am Raja Raja’ it will be a mere matter of what you call fun. You have not achieved real state of a king, so get that done first then you say I am a raja.

Page 63

Verse 65 is also in the practical terms.

metre as I said. That contains a profound truth for all of us in

Verse 65:

Instruction of a competent person above

removing of stones etc

indeed

by words called out

knower of

grasping

but

in that way

(all things) lying

treasure

never comes out

required so too

hidden under illusion (Maya) and its effects not

the Self

not

by the

through the instruction, reflection, meditation etc

gained Reality

excavation

pure

is the

through perverted reasoning

A treasure hidden deep below under the earth can be found only when the exact site it known, excavations carried out and the earth, stones, etc., covering it are removed; never can it come out by merely calling its name. Similarly, the pure Truth of the Self, hidden by illusion (Maya) and its effects, can be attained through the instructions of one who is knower of , followed by reflection, meditation etc. But never can the Self emerge and manifest itself by repeating perverted reasoning. When you want to discover the various beautiful rich material hidden in the earth, what you do? You consult a geologist and go on prospecting coal, gold, oil and other things that are there. First getting this instruction from a scientific what you call scientist the next you do, start digging. We go on boring well as we say, we go on boring there will be stones on the way they will obstruct you, you have to overcome all this obstructions. Finally we strike at the oil. We say Bombay oil is stuck we say. Three thousand metres going down what effort you have to do. Then say we have stuck oil. Bring it up. Then we become richer and richer as a nation. Similarly, there is a great research to be done within oneself. There is a profound dimension, divine dimension within. It has to be first heard. There is such a thing as divine spark in me. I have not heard about it at all. I am busy in the market all the time. One day I hear this truth, is it so? There is something profound in me, this wonderful system. That is call hearing. That is called the expert opinion from the geologist. Similarly from a spiritual teacher and this is the most important thing for a man. I am busy every day, working earning enjoying quarrelling and fighting. I never know there is a profound truth in me. But when I hear it, it looks wonderful and that is the reaction of the human mind to the truth of all truths . When I spoke in Berlin a beautiful audience, lecture in English translation in German, then questions and answers. Then just come down after the lecture. A German youth looked at me with Page 64

great feeling. Just looking at my face “Swamiji you said in your lecture that there is a divine dimension in every human personality. I have never heard this subject before. But it is fascinating, I would like to know more about it”. In more than one place I have had this reaction from people who are in search. In Moscow University also this was a great question by one professor. That Vivekananda’s humanism is based on the concept of a divine dimension in every human being, which is a wonderful idea. I would like to know more about it. This is how people react to this great idea. So as in mining operations outside in human being also there is a mining technique. listen to an expert opinion Then

.

means an expert; he knows everything about that subject

start digging. He has given you indication, and then you dig

.

so many rocks and stones are there hiding a precious thing. You should not be baffled by it. You must go on removing the stones with great effort . Then you catch hold of it; see the thing, the oil sprouts out, plenty outside. You know you have found oil, you feel happy. You find gold, you find copper. Similarly, in this system also the same. he refers to somebody must have buried some treasure, you want to take it, first expert opinion, then digging, many stores will be there, and then remove, then you take out the treasure and say it is mine. Now, I am rich. Similarly, similarly, a a knower of will instruct you that there is a divine spark hidden in you. Each soul is potentially divine, is a great statement of swami Vivekananda. That is a new truth for many people. We are not this tiny body mind complex; it is a profound spiritual dimension. So . Hear about it, and then think about it, what does it mean. There is an infinite behind the finite an immortal behind the mortal what a wonderful truth it is when you think about tit. All my life and human reactions will change, when I recognize this truth. I fight and quarrel, I rob and kill, only because I believe I am the body, I am the fat in it, I don’t care what happens to you. But as soon as I realize this truth there is something beyond this sensory level, something transcendental, that’s my nature, why did I function at the sensory level all the time, this kind of desire will arise through that

.

Then

deep meditation on this truth, then you get the truth hidden within you. What is the truth? the effects of

the truth that is hidden by .

attachment aversion all these things are

that pure truth that is hidden within you that you come to realize,

you become possessed of it. not by all sorts of false arguments, disputations and other things. None of these can come shouting disputation; a spiritual seeker never loves disputation. But some people like disputations they like to enter into hot arguments etc. Not those who are in search of truth. Scientists never enter into disputation, they will discuss but not dispute and all these things that we do usually out of mere vanity and pride. Therefore this is what we do in that world outside; this is what we have to do about ourselves. That is natural technology, this is human technology. Both must go side by side.

therefore the next verse says…..

Verse 66:

Page 65

Therefore

by all the means by one's own means ए alone

repated births and deaths in illness etc

like

for the liberation from the bondage of effort

must be done

as

by the wise seekers

Therefore, thewise seeker should, as in the case of illness etc., strive hard by every means at his disposal to be free from the bondage of repeated births and deaths. Therefore great effort must be put forth by oneself. Just like a patient who wants to get rid of his illness, he takes medicine, observes the

etc. Similarly to realize this truth great effort has to be

undertaken by oneself.

to become free from this bondage of

worldliness

you have to do that effort yourself not by somebody else. Just like in

the case of decease you take the medicine you observe the somebody else doing for you.

or diet, then you become alright. Not

Now the guru is telling the student the disciple Discussion on Questions raised (verses 67-71) Verse 67:

Whichever

by you

today

those well-versed in the scriptures fit to be known

made aphoristic

question

is excellent

by

pregnant with meaning

and

by the seekers

The questions you have raised today are excellent, accepted by those well-versed in the Scriptures, aphoristic, full of hidden meaning and such that are fit to be known by all seekers. The question you have just now asked is verse 49 we read it yesterday a beautiful question it is. That is the bondage

.

ए

established in our life here. this is called

how has it come on all of us. how can we get rid of this bondage.

not self. What is this not self.

how is it what is

what is the true self. Supreme

self what is the discrimination between the two. ए please tell me this. That was the question. So now he comes here in this particular sloka speaking about this very subject. the question you have just now asked question.

is excellent, is an excellent

highly commended by people who know the Sastras

an aphorism so brief it is.

brief like a sutra

full of deep meaning, in a few words so much philosophy you have

put into this kind of word structure.

everyone who is in search of freedom Page 66

spiritual liberation must know these questions answers to these questions. That’s why it is a universal treat where it is Hindu, Muslim, Christian there is a certain bondage we want to overcome and how all these must come side by side. That’s why it is such an excellent question at some time or the other we shall ask that question. In the lecture on immortality delivered in England in the yoga you will find Vivekananda’s book Swamiji puts this questions. We are busy eating, drinking, pleasure, quarrelling fighting, suddenly something goes wrong in our life, we lose a job or we see somebody dying then the mind becomes a little questioning. At that time these questions arise. Deeper questions. Till then we never ask this question. Everything is successful. Plenty of money, everything is fine, then comes a break, then the questioning comes. What is that? What is that? Put an obstruction in the path of an insect, the insect is moving without any obstruction, just moving, as soon as it comes an external obstruction it becomes thoughtful, place a little, what kind of matter? Man also has same tendency questioning mind cones when something goes wrong. That is why suffering is a greater teacher than enjoyment. In enjoyment we forget the truth, suffering comes we become thoughtful. In enjoyment also we can come to thought then it is all the better, but most human beings need a shock. We are complacent and the s shock comes. Just like the Chinese invasion come. We were very complacent till then, suddenly we woke up something is wrong. We must correct it. That kind of attitude complacency must be avoided. One verse will come later where the great idea of vigilance as in English we say internal vigilance is the price of liberty, is the price of civilization as an English saying. Vigilance is needed so that we can become complacent. So here this is emphasized very much . Verse 68:

Listen enunciated

being attentive that ए

shall be liberated completely

O learned seeker

by hearing this

to what

by me

from bondage of samara

is you

immediately

Listen attentively; O learned one, to what I shall now tell you. Listening to it you shall be liberated completely from the bondage of worldy existence (Samsara). Listen now attentively what I am going to tell you, by understanding this you will be able to liberate yourself . I am going to expound to you just now. ए quickly you can become free by understanding and implementing what I am telling you just now. Then in one or two sentences he puts in a very what you call compressed form what you have to do.

Page 67

Verse 69:

For liberation

cause for the confusion of mind

extreme detachment also self-control completely

first

impermanent things forbearance

renunciation

then

is considered calmness

and

selfish actions

The first step to liberation is the complete detachment from impermanent things. Then follow calmness, self-control, forbearance, and complete renunciation of all selfish actions. Says the verse 69 the first means to is a spirit of detachment, renunciation everything that is ephemeral and fleeting. I am in search of the abiding, I don’t want the fleeting. That state of mind must be achieved first. If I am satisfied with the fleeting it is alright. Just everyday get a meal and animal for example. If you feed it every day it has no problem at all. But in the case of a man problem will come. Even after feeding you feel something is missing. That’s why highly developed societies today are mentally very peace less. They want to know something more, something more so that this detachment from the ordinary plane of life the sensory plane of life which I have been doing ever since I was an animal. I have been doing it but now the new dimension is opening up. The transcendental above the sensory level. So natural spontaneous renunciation comes to me. I don’t have an effort against. I just become naturally spontaneously detached from these things. This is not what I see. I seek something higher. A baby seeks applause for what everything it does; we must applause it and encourage it. Baby needs it for its growth. But after 40, 50 every time you do something you ask for an applause that is foolish. You have become mature now. So in this way the mind rises to a higher level. The consciousness rises to a higher level. When it rises to a higher level it detaches itself from lower level. That is called detachment renunciation. You are able to say you don’t need it now. I can do without it. That attitude naturally it comes when you go one step higher in this wonderful spiritual life. things that are very very ephemeral, I am not going to be attached to them, I want to go to that; that is permanent, which is pure which is eternal. you must develop

then

. About which we have already heard the definitions.

completely giving up work with attachment. Personal what you call flattering that kind of work we must be doing less and less. Work you can do for the good of all for service of all that is spiritually elevating but selfish work we must slowly withdraw from that kind of thing. Because that is not the realm in which I am going to function. I am going to a little higher level. This must automatically be left behind. Then…………..

Page 68

Verse 70:

Thereafter

hearing

long time

reflection thereof

constant and unbroken

from fluctuation

supreme ए

the bliss of Nirvana

having reached

meditation on Truth

for the Muni

thereafter

the learned seeker

for a state free

ए here itself

realized

Thereafter come ―hearing,‖ then reflection on what has been heard and, lastly, long, constant, and continuous meditation on the Truth for the wise one. Ultimately, that learned one attains the supreme Nirvikalpa* state and realizes the Bliss of Nirvana in this very life. Having prepared yourself ethically and morally by these practices now you begin to hear about the truth when we read the s, we read the gospel of SriRamaKrishna a wonderful new dimension opens up. When I first read the gospel I was hardly fourteen and half, I cannot explain what a tremendous new dimension of though a dimension of life appeared, through the pages of the book. That is something wonderful. There is a better life available. The knowledge comes to you we deeply think about it. This is something wonderful. When I spoke in Kabul 1973, on the last day farewell talk from the distinguished people there men and women getting high salaries ten thousand rupees a month after 9 days of talks on all these subjects a great intellectual there stood up to say ‘Today we realize our life till now was absolutely empty, a new dimension has opened. We never knew about all these things. We get plenty of salary, we eat we drink we gossip and we abuse the government of India. That is what we do always. We have no patriotic impulse much. Now we find everything is changing. That life will not continue because you have seen something better’. I was so happy to hear that kind of a remark not from a flimsy mind a brilliant intellectual. I was very happy to hear that. There is another life, people do not know. Why should I live worm, of course the worn is very happy in the wormy condition. But we know it is a worm condition. There is a better life. SriRamaKrishna referred Calcutta of his days are the people of Calcutta human beings. They look like worms.

there is wonderful expression in Bengali.

means people

means

. means worm. Are they human beings or simply worms. So we can be worms in this world. But we can be better there is a better what Swamiji saw in this country in the last century. 300 millions of worms. What is India you can hear this sentence in his letters 300 millions of worms crawling on the fair soil of India and spitting their venoms on each other. That was India at that time. How much low state of life had come. Centuries of slavery, litigation quarrelling fighting and untouchability in human practices. Then anybody stands right up you turn him just bring him Page 69

down, don’t bring him to rise up full of jealousy. That is what Swamiji saw. Out of which slowly we are raising becoming human in the true sense of the term. So this is the wonderful development first in the social field we become men in the true sense of the term then we raise higher there are higher spiritual developments it’s possible for men. These are all available. A long road of human development, start on that road that is the wonderful journey to fulfillment. That is how the s described. Human life a journey to fulfillment. For which nature has given us every equipment for the journey. We have only to utilize the equipment and start on the journey. Therefore

meditation on the truth of what you have heard. constantly that man of self-control has controlled his speech

who has

controlled his speech and thought the thoughtful mind is called a . More thoughtful means less speech, more speech means less thought. Therefore an inverse ratio. Increase the thinking and reduce the speaking. I think that is a great lesson for us in India. We are the most talkative nation in this world. Always talking. Even in the secretariat always talking not working. That has to change. So this understanding of

is a wonderful word for all of us. Less talk doesn’t mean no talk. Our means one who doesn’t talk, no,

means

mere non talking

a dumb person also is non-talking. Is no thought is deep and therefore speech is less. That kind of thing whenever you speak there is a thoughtful speech. Something worthwhile. If there is nothing worthwhile don’t speak. That is the wonderful teaching given also in . utter speech purified by truth. If there is truth you speak. This simple gossip and rumor mongering that kind of speech you have been too much indulging in, no truth. If there is anything worthwhile I will speak. Otherwise keep quiet. whatever conduct and behavior you do, let it be purified by thought, thoughtful conduct, thoughtful behavior what a beautiful .

expression

the wise one thus will experience that

state that

transcendental state of the impersonal state abut which this whole book is a description. How to attain that state; take the mind beyond all name and form, from relativity lift it to the absolute level. This world is relative; mind is functioning in the relative world. Let it go to the absolute beyond the relative. That is called

or

.

means modifications, here there is no

an ocean where every tide has subsided only the calm ocean remains. That state of mind that is called

. he attains the bliss of

.

in the very life, in the very body,

here in this very life

absolutely not. People who pine for heaven are petty minded people say the

has no need for heaven, s. So

is the

word used in the Geeta s and other books. because it is our true nature. If it is not my nature, I have to go somewhere else; here it is here itself the kingdom of heaven is within you.

Page 70

Jesus Said ‘In every human soul there is a Christ concealed to be helped or hindered to be strengthened or weakened, be from any soul you lift the wale you will find a Christ there in without fail’ Jalaluddin Rumi. Everyone has that Christ hidden within himself, that is there hidden with ignorance. How to remove it, how to manifest it, that is all the work to do and this book is giving us a step by step description of the wonderful road from creatureliness to freedom and blessedness and none of us would like to avoid this wonderful opportunity. If only we can get a little stimulus, let me put my first step on this road, then go at my own pace. Somebody goes faster that is his look out. I will go at my own pace my strength only is this must doesn’t matter. Don’t compare with anybody, compare with yourself. Then only you are practical. So

here itself you will get the

.

bliss of Verse 71:

Whichever

to be known

between the Self and the not-Self to (that)

in the mind

to you that

now is described

discrimination by me

clearly

listening

decide well

Now I am going to describe the discrimination between the Self and the not-Self most elaborately---it is what you ought to know. Listen to it properly and thendecide about it well in your mind. What has to be realized, I am going to tell you, discrimination between the self and the not self What is the self, what is the not self, he has asked in that question verse 49. what has to be understood in this particular context the discrimination between the self and the not self, I am going to tell you about it now. after hearing it, think about it for yourself. I am giving you a direction of thinking, now you do the rest. I cannot think for you, you have to think for yourself. Buddha, all these great teachers always say I can help you, but you must do the thing for yourself. There is no other way. Now we begin what is

what is the not self. This analysis begins from this verse onwards….

We take body first, body is called in Sanskrit, means this. You can point your finder at an object; it is an object and not a subject. See that wonderful word object and not the subject, whichever is an object. I am an object sitting on the chair that is the wonderful idea when I say ‘I’ what is this ‘I’, first comes the body, is the body the self, NO, this is not the self. But with respect to the chair it is a self. See the wonderful thing. When I deal with the chair, body is the self; I don’t take the chair on my head and go about. People say you are a mad person. In the mental hospital people do it. They say I a chair and I take the chair on my head as a mental aberration. This is an object I am the subject, I mean me. What is the true subject. Is it that body, let’s begin with the body. That’s how it Page 71

begins here, the wonderful idea, distinction between the self and the not self. Or the subject and the object. That is the wonderful study. Modern civilization is highly mechanical, but result is we have constructed great machine and we have converted man also into a machine. Man also is a machine only. We have lost this subject’ hood. It’s only an object. Burton and Russell says if this philosophy continues it’s not too long, a time will soon come when human beings will consider themselves as small machines and when they go to factory, there is a big machine, will go take flowers and offer to the machines and say make me a good cog in your system. We are only a cog in the machine that will be the destruction of the human spirit. can save us from that difficulty. We are the subject not the object. So wonderful new idea appearing on the horizon of science. Great scientists like Edenton brings about this wonderful new orientation. We see a foot print on the sand of time and science have been developing long these two centuries. At the end of all this development what do you find, some foot prints on the sand of experience, we are asking whose is this foot print? Then we go on devising theories, in the end we realize it’s our own foot print. We made it and we forgot all about it. Let us understand what our true nature is. So many such statements you can see in the writings of great scientists today. New dimension opening up, studying the objective world, subject comes into the path in it now science of nature science of man, mystery of nature mystery of man. Today mystery of man is slowly raising its head in the scientific world. What is my true nature, he is telling here, let us investigate what is this thing called ‘I’ this called self. First body we study what is body consisting of….. Gross Body (verses 72-75) Verse 72:

epidermis ए

-

these

-

-

-

-

ingredients

legs,thighs,chest,arms,back and the head this

Known as marrow, bones, fat, flesh, blood, dermis and composed of (and their ) parts

united with ए

Composed of the seven ingredients---marrow, bones, fat, flesh, blood, dermis and epidermis, and consisting of the following parts---legs, thighs, chest, arms, back and the head It is consisting of so many parts of the body; in our language we call it. There are

in the

body, beginning with the skin, up to the inner most etc. Here also he says sever ingredients marrow, bone, fat, flesh, blood, skin, cuticle and limbs and parts, legs and thighs chest

Page 72

arms back etc etc. You can just study anatomy of the human body. It is all there, it’s an anatomical structure. What is this….. Verse 73:

I thus

mine

thus

is considered subtle

expressed

the body

by wise men

elements

are

the seat of delusion

gross

the space,air,fire,water and earth they

This body, the seat of delusion, expressing in terms of ―”I” and ―”mine” is termed by the wise as the gross body. Sky, air, fire, water, and earth are the subtle elements. this body which is well known in all our experiences, ‘I’ ‘I’ ‘I’, whenever we use the word ‘I’ we point like this, to the body. That is our ignorance that is the first thing we must understand. So he is going to tell us, I and mine in relation to the body, this is my this; this is my that, and this, that is the normal experience. But when you investigate this normality changes. This is an abnormal experience you will realize later on. I am white, I am black, I am yellow all these knowledge is respect to the body. This is all hypnotism.

said,

you are not the body, you are the self. that knowledge will come later on. So we start with the body and ask this question. Here is the ego residing over this body and I say ‘I’ and I say mine. What does it mean; you will find this investigation also in the teachings of Ramana Maharshi. And he was very fond of this book Viveka Chudamani. it is the basis of all delusion. When I commit a crime it that delusion of the body that makes me commit a crime. I must have it, I will rob it, I don’t care for anybody. Study your mind deeply, this the center of delusion, all the evils that rise from life raise from this delusion. The first delusion, there are other delusions also more subtle is the first delusion the basis of

means delusion.

wise people say this body which

is the center of so much delusion the notion of, ‘I’ ‘I’ ‘I’, and mine is called body because there are subtle bodies interior. This is called leave at death is the

in Sanskrit the

. It is gross that we

that is the first definition.

this is composed of elements in nature. Whatever elements are there in nature outside they enter into my system and become my body my eyes my everything that is here. Exactly nature outside has become my body here. This is an outpost of external nature. The food that I take becomes my bodily ingredient. So in those days we spoke of 5 elements, of which body is composed everything in the universe is composed of these five elements.

that is space Page 73

air water fire and earth, these composed in various combinations become your body my body and the vast universe. So first the physical nature. Nothing else that is the first knowledge. Verse 74:

With parts of one another

united

the cause of the gross body become experiencer

sound, etc.,

having become

subtle essence

five in number

of them for the happiness

gross forms sense-objects of the

Having united with parts of one another, they become gross, and become the cause for the formation of the gross body. Their subtle essence constitutes the sense-objects, five in number, such as sound etc., which contribute to the enjoyment of the experiencer, the individual ego. they mix together in various proportions, the chemistry of the body the physics of the body we say today, that thing outside has become my body here today. this gross part of the nature particles becomes the gross body of mine, the subtle part of nature particles become subtle body of mine. That’s what we are going to say; even the mind is material in . In the west that ideas was not present the conflict between the matter and mind. Mind is something non material to us mind is also material. Subtle part of the product is called the mind you will see later on. this is a wonderful study nature outside in a particular form of configuration becomes my body and sensory system and the same nature the most subtle elements become the objects around the world. they become these objects sense organs, sense objects both are on the same level on the same wavelength that’s how we can experience them. these five elements become five types of objects or five sense organs. Now touch need the element of earth, so I got a sense of touch, so the object there is element of earth. Hearing needs element of or space similarly, taste water all these various eye, fire these are the various objects instruments corresponding to cognize these objects. Subject in me object there both are made of the same stuff. That is how s they are called. are called s and in the world th you find five ways of experiencing the world. Only five there is no 6 either you can touch a things or taste a thing or hear a thing or see a thing or you can have enjoy a thing all these are only five fold, exactly five sense organs that is the language here. But if the sense organs become more you will see a different type of world, for us we have only five sense organs. So five ways of experiencing the world we have. Page 74

Verse 75:

Whosoever ए these

thoughtless men

stout ropes of attachment down carried

up

powerful

in the objects

very difficult to break asunder

are bound

by the

come

by the emissary of one's own actions

depart quickly

Those thoughtless ones who are bound to these sense-objects by the stout ropes of attachment so very difficult to cut asunder, come and go, carried up and down by the compelling force of the envoy (of the reactions) of their own past actions. That foolish man attachment to all these things are full in his mind and so what happens he becomes bound at the level of the sensory system and sensory objects bound by strong ropes of attachment that is bound together that is I and the object, I am bound together extremely worldly minds are of the nature of bound together, sensory system and sensory objects they are bound together the strong rope of attachment the difficult to break, impossible to break. That is the nature of attachment at the sensory level of this human mind. Just like Ramakrishna speaks of a rich man who knew how to earn money, very self-centered, does not spend a pie to anybody that was his condition. Then death came he was lying on his death bed. Sons are all surrounding him even at that critical time he only thinks of his property his money no higher thought ever comes to him. He has not trained his mind for that so he tells the son “Son! That lamp is having two twigs put out one twig one twig is enough, why waste oil” he says and he is dying just now only know how to preserve how he has gained with his hard effort in this world. That is called utter worldliness. No higher thinking can ever come for such people such a mind. it is in such a condition that we enter into conflicts violence killing each other shouting abusing all comes from that level. A little higher culture comes you find detachment coming in. That slowly we can see happening in every human being, but at this level man behaves extremely low, in the relationship come very low

.

he comes and goes up and

down how one’s own karma the actions we have done s we have developed they carry us here there everywhere without any freedom to alter it or change it. Means I become a creature at my own s I have no power to free myself that is the attached mind, highly deluded mind. Out of which will come all this conflicts and troubles in this world including war and violence come from that level this body level ultimately. So this is the first study of what is this not self we think is the self when you investigation looks it is not self at all investigation is Page 75

needed. Just like we say the earth is flat, that’s our experience investigation shows its wrong. similarly other truths in science what appears is not what is there, similarly here also investigation will reveal what is my true nature.

Page 76

Volume 6: Then comes the wonderful verse, this occurs also in Mahabharata verse 76. When we are attached to these five sense organs and the five sense objects, we perish. We cannot rise higher and five examples are given. Each example, showing due to attachment to one sense organ how the specie perishes. Sense objects: a trap (verses 76-82) Verse 76:

five ए alone

By sound, etc they meet with

(and) by its own guna

deer,elephant,moth,fish and honeybee attached (as he is)

the dissolution of the five elements(death) are bound

(these) five

man

with these five

what (to speak of him)

The deer, the elephant, the moth, the fish and the honey-bee---these five meet death because of their bondage to one of the five senses. What then is the condition of a person who is attached to all five? Five entities are taken as example here

he says what are they

a deer,

the elephant,

the moth the fish and the the black bee, these five examples are taken. Each one has perished by attachment to one sense organ and what to speak of man attached to all five sense organs that is the language he has used there. The story is . is the deer, deer is standing with eyes caught like this completely oblivious of the world around by that time the hunter comes and shoots him. Attachment to one sense organ brings about his death. That is . Next is elephant, in Kerala Bihar they catch wild elephants by sending a female elephant to the forest and the female elephant goes and touches a male elephant then he forgets the whole world and people come and put chain on his feet automatically, he is not there to struggle at all. the moth when you light a fire the moth will rush into it and perish in it; attached to the fire we see it every day in the rainy season.

then

.

You catch a fish only through such taste.

Put some bait if the fish comes you catch it, attachment to taste. Finally comes the the bee attracted by the flower and the scent of the flower it goes enters it and caught in it and the flower closes and it will get killed there also. So there are the five each of these sense organs elements. That is the technical term.

.

became five, means it dies.

by attachment to means you reduce to give

means they died; got destroyed.

dies Page 77

.

by its own

means quality or rope. So it is tied by its own quality means

tied me I

. What are they

died, similarly the other things tied the fish it died

these five. Then comes an exclamation . What to speak of man when he is tied to all the five. You can imagine his condition that is how you can see, whenever this kind of situation comes there must be more crime more delinquency more robbery everything all these raise from this particular level. No discrimination of these two, people do not know this truth, just fascinated I do some mischief something wrong happens. Delusion then I am caught put in the put in the jail life sentence. We just murdered each other then finally the life sentence then there you come. What has happened to me, it’s too late now. I have done it, because of want of discrimination, between the self and the not self, that is the beginning of this investigation. Verse 77:

by its evil effects cobra

even

the eye

even

more virulent

the poison

kills

the sense-objects

than the poison of the

one who takes it

one who looks up

with

this

Sense-objects are even more virulent in their tragic effects than a king cobra. Poison is fatal to one who swallows it, but the sense-objects kill him who merely looks at them, with his eyes. This sensory system of the world around us attracts us all the time we have to have a lot of discipline within. If not we shall suffer. What kind of suffering; this sensory world can destroy us more than a cobra destroying with its poison. Poison you have to inject into the system where as this poison is so dangerous looking at it alone is enough to destroy us. That is the nature of this sensory system. You can see as I told you theft in these super bazar only by attraction of a particular beautiful object. I feel tempted to steal it where as a must bite me to kill me. Seeing also it kills me. We can see it in everyday experience, plenty. Therefore the sloka said sense objects are more dangerous than the poison of a king cobra. Poison has to be injected into you whereas here simply look at it you are caught, you are caught automatically. Verse 78:

From the binding ropes of desires for sense-objects so very difficult to renounce none else

he who ए alone

he who

becomes fit

is liberated For liberation

even though he may be well-versed in all the six schools of philosophy Page 78

One who is liberated from the terrible bonds of desires for sense-objects, so very difficult to renounce, is alone fit for liberation and none else, even if well-versed in all the six schools of philosophy. Those who have freed themselves from this infatuation. It is not that we have to destroy sense objects, no. Infatuation must go, that word infatuation is used here. so difficult to get out of this this bondage. But those who have got rid of it ए he alone is fit for freedom. Freedom as a citizen, freedom as a man, freedom as a man of spiritual realization. All this freedoms can come when only this mastery has taken place. Mastery is the word here ए and not a mere scholar who knows all the Sastras, six systems of philosophy he knows, everything. He will not be free, but that man, who has controlled this, disciplined this, he alone is free. Mere scholarship has no value in this particular field. Very often SriRamaKrishna therefore says scholars are like kites flying high up on the sky. They have not developed this discrimination and so like a kite though high up in the sky, his eyes are always fixed on the dead bodies below that is the nature of mere scholarship. Scholarship + discrimination is highly commendable. Mere scholarship has no meaning. You can see big scholars and professors today doing all sorts of mean things all over India today. Knowledge is there something is missing discrimination is missing. That moral and ethical values is missing, so they can do everything, every wicked deed we can do today, inspite of all this scholarship. In science in ,

politics in economics everywhere, why? This little thing is lacking Viveka is lacking, Viveka is lacking. He says…. Verse 79:

possessing an apparent detachment the other shore of the 'ocean of change' the crocodile of desire their throats

turning

men desirous of liberation

to go towards

drowns them

half way

to

those who have undertaken having caught

by

suddenly

Those who have only an apparent dispassion and are trying to cross the ocean of worldy existence are caught by their throats by the shark of desire which violently dragging them along, drowns them in the middle of the ocean. A man who has got only a very mild type of renunciation very little means an appearance of renunciation, that’s all and yet he is a seeker of freedom. What is his fate, he wants to cross this ocean of worldliness, but when he is crossing there in a crocodile below, that is called crocodile of attachment. He will catch hold of his neck and pull him down and destroy him there. Page 79

he is engaged in crossing this ocean of worldliness, ocean of relativity

that

inordinate desire in us is compared to

crocodile a sort of a shark

it just drowns in the waters. catching hold of the neck. quickly into the current he is taken and he is killed. That’s why we have that strength; strength must be there to resist all this, little spiritual strength. As I said when we speak of corruption, bribery, somebody bringing, it’s a bribe I must have the strength to say no. That strength is not physical or intellectual. It is a moral ethical spiritual strength. That strength very few people have. Therefore we are in trouble. But that strength must come, if the country is to progress, there is no other way because when too much of corruption comes the poor people who need all the help, they don’t get any help at all. We send water to the field on the way rat holes drink all the waters nothing reaches the field. Because man is like that, so many rat holes are here. So discrimination is absolutely essential, if character is to come. If somebody is to put money in my hand as a security, I must have character, I don’t swallow it myself. I will put it back to him. That character is lacking in millions of people today. This knowledge is lacking therefore the character is lacking. On the contrary…. Verse 80:

The shark known as sense-objects dispassion

slays

he who

by whom

reaches

with the sword of mature

of the ocean of samsara

the shore

free from obstacles He who slays the shark called ―sense-objects‖ with the sword of mature dispassion crosses the ocean of samsara unobstructed. On the contrary who ever has conquered this

this kind of greed and desire which take us away

from the right path. Just like killing that shark with a sharp sword of discrimination ,

means a sword

good spirit of detachment. You have killed that

shark then you can easily swim. You won’t get difficulty here. crosses the ocean of worldliness obstacles will come.

as we call it

he alone free from all obstacles, no further

This attachment to the body creates all the trouble. I want everything to myself or to myself and those who are related to me. That is called nepotism in social language, political language. Anybody related to me I am interested in; not the other people. That’s all genetic limitation. Mind is controlled by the genetic system. So comes it to that shark, it catches hold of the neck, pulls you down. Today there are so many sharks pulling so many people down. Because this knowledge has not come. We only want our own advancement and those who are closely related, we don’t care for anybody else Page 80

somebody wrote in English a prayer which most people recite mentally though a few verbally. But the verbal expression of the mental prayer is what is contained there. Oh! Lord! We say save me and my wife, his son John and his wife; us four and no more. I am not interested in anybody else. That is called

destroy it, this genetic limitation, destroy it.

Tremendous truth coming from neurology as I told you. This cerebral system is meant to give us freedom but we use it just to retain this body for survival for organic satisfaction using such a tremendous instrument of a petty purpose, for this petty purpose the old brain is quite enough new brain is not needed for it. That is the language of neurology today. Let this be detached from the older brain and its attractions. Then you can guide the rest of the body. That guidance can come from the cerebral system only, when it is detached from the rest of the body. That makes it in Sanskrit language reason, enlightened reason when reason comes things become beautiful. I can think I can discriminate. That person has as much right to exist as I have. This student has got better marks. I should take him. This knowledge can come only at that time. When I become detached from this single genetic system. This country is getting ruined by the genetic limitation. All nepotism everything comes from that. We can improve this country only when we improve ourselves. We raise our mind a little higher level, that citizen level. That man is not genetically related to me but he is my fellow citizen. He may be from Mizoram, or Nagaland, Kashmir, but we are all part of India of this wonderful state called India. This takes you beyond genetic limitation that is one great development that must come for us in this country. If you want to enjoy this freedom advance it in all directions. So he says

,

sword

attachment,

good

detachment you kill it he crosses this ocean of worldliness no more obstructions for him. This is the only obstruction. Once you are released from genetic limitations, attachment and blindness you become expansive. Your sympathy is widened. Your love and compassion widened. Something great happens to you and you start on the road of your own greatness. That is the greatness of man. Animals cannot go beyond genetic limitations. A cow will lick every one of its calf when another calf come he will give a good hit, get away I don’t want you here. Man repeats the same thing inspite having a cerebral system which is three times bigger than a chimpanzee. According to neurology our cerebral system is 3 or 4 times bigger than that of chimpanzee. But most of it is unused that is the language today, I am quoting neurology most of the cerebral system is unused, we don’t know what to use it for. We know the old brain and we don’t know the new brain. I used to make fun therefore, people who do not think who do not discriminate they are like the houses during war time, in Delhi and other places written there ‘ upstairs to-let’ the whole upstairs is to-let have no function for it defunct as we call it. Thinking makes all the difference. Discrimination makes all the difference Viveka means that. Viveki, man alone is viveki, animals have no Viveka. A child has no Viveka, from the age of 3 or 4 it starts a little practice of Viveka and that can be extended, that whole subject is Viveka therefore. So that man can become man in the true sense of the term, not merely in appearance. In Sanskrit we call it . So many beasts but body is man. Inside he is a beast only. Why? No discrimination. That’s why Viveka is highly commended to make us men in the true sense of the term. Here is a wonderful verse 80.

Page 81

Those who have killed this crocodile of extreme sensory attractions with the sword of complete detachment he crosses over the ocean of worldliness and reaches freedom, spiritual liberation. That was the last verse. Then we continue verse 81. Verse 81:

through the dangerous path of sense-pleasures foolish intellect

at every step

understand who goes

overtakes

death

he who walks also ए

of

this

through the instructions of a well-meaning and noble guru by one's own

achievement of fruit

True

reasoning faculty ए for certain

comes(to him)

he

the

know

Know that mortality soon overtakes a foolish man who walks the dangerous path of sense-pleasures. Whereas one who walks the right path according to the instructions of well-meaning and noble Gurus, along with his own reasoning faculty—he achieves the end; know for certain this to be true. Please know this to be true, what is that to that impure mind that follows in the way of sensory attractions without any discrimination constantly he will be facing spiritual death again and again. Death is used here; not physical death; that is not at all very important as far as man is concerned. There is such a thing as a spiritual death. Just like we say in English, man has a sense or honor, if that honor is affected you will prefer to die. Men of honor if that is affected he won’t like to live physically. In English therefore we say death before dishonor. Similarly, this kind of life slavish, without inner freedom it is death. That spiritual death is what is referred to

here. But on the other hand.

those who move in this world under the guidance of good people and by one’s own reasoning exercising one’s own understanding discrimination and reason to them the fruit is bound to come, by way of spiritual freedom. By way of spiritual realization. Know this as truth

.

Page 82

Verse 82:

of liberation a good distance

desire

if

indeed

sense-objects

yours as poison

is liberated

avoid

from

like nectar

contentment, sympathy, forgiveness, straight-forwardness, calmness and self-control cultivate

daily

religiously

If indeed you have a craving for liberation, avoid sense-objects from a distance as if they were poison; and with respectful reverence, daily cultivate the nectarine virtues of contentment, compassion, forgiveness, straightforwardness, calmness, and self-control. If you have really desire to be free and remember freedom is a spiritual quality we always forget this. Freedom is a spiritual quality, a state of one’s inner mind and state of one’s inner life that is real freedom. ‘I am free’ to be able to say you need lot of inner development. If that is your objective infatuation of the sensory system and sense objects forsake it from a long distance. Once this infatuation comes your freedom is impaired. This is a simple truth that civilization teaches again and again. And then this is what you call renouncing infatuation. But cultivate positive virtues and what are they, first comes like nectar try to cultivate these virtues compassion

forbearance,

joy a cheerful joyous attitude.

straight forwardness

means straight

just ,

means crooked

these are two words often used and . The mind that is the mind that is you can easily make out. What a difference it makes in inter human relationship. When you deal with straight forward man. When you deal with a crocked man, you are in great difficulty there. So cultivate this straight forward mind

great tranquility within.

perfect self-control

constantly with great attention cultivate these beautiful virtues all the time that is how character is developed. And a man of character is great force. Verse 83:

Page 83

always

which

leaving aside

what should be done

emancipation from the bondage caused by meaningless ignorance

this

meant as an instrument for realizing Para, the Supreme(or meant for others) body

in nourishing

he who

clings to

he

himself

by this

body of this kills

This body is essentially an instrument for realizing the Param . He who does not constantly use it for liberating himself from the bondage born of beginningless ignorance but constantly seeks to gratify it, destroys himself. He says

what should be constantly given up all the time what is that he says this bondage raising from

ignorance beginning

less when did my ignorance begin you ask. says its beginning less. Look backwards it was there, yesterday day before and so on. This kind of bondage this kind of ignorance has been there. We call it in time you can’t find the beginning for it. Just like in dream you ask the question when did this dream begin. Dream is beginningless to the dreamer only to the waking mind it has an end. Similarly, this ignorance is beginning less. But it has an end; that will come later on. A beginning less thing can have an end that will come later on in this very great book. he says this freedom from

bondage of

beginningless spiritual blindness ignorance means spiritual blindness, that I am the that I am the spirit, you don’t know and the body I am subject to this and that; that we all know. This is beginning less.

this body as soon as my life is over what happens to this it becomes a

home of worms all sorts of insects and animals etc. It has no self-existence at that time. I am whoever is deeply attached to taking care of this body he gets death through that very process, spiritual death. Too much attachment to the body brings spiritual death. I can’t love the other body I exploit the other body. I want this only that is spiritual death. That is the type of cowardess which we see in the worldly life. So what Shakespeare said is true here. Cowards die many times in their life, but a valiant tastes of death only once. That cowardess is there when too much attachment to the body is there. You want to protect it. I am prepared to leave wife children all and run away to protect myself. That kind of cowardess is condemned in all higher literature. Verse 84:

Page 84

whoever realise over

being desirous of fattening the body a crocodile

he

taking it for a log of wood

the Self

holding on to it

desires to river

to cross

proceeds

Whoever seeks to realize the Self by devoting himself to the gratification of the body, is like one who proceeds to cross a river, holding on to a shark, mistaking it for a log of wood. Whenever one wants to realize the and yet become attached to the body and try to make it fine all the time, he is like a person who is wanting to cross this river, he found a crocodile floating there, mistook it for a piece of wood, on it and when to cross. You can imagine his fate. That’s what we do, with attachment to the body, I am taking all care of it all the time, we try to achieve freedom, and we get drowned in the course of that by this crocodile of the body. Verse 85:

Infatuation ए alone the body etc. liberation

delusion

a tragic death

for a seeker seeking liberation

entirely conquered

by whom

he

in

the state of

deserves

For a student seeking liberation, infatuation with the body etc. is a ‘tragic death‘. He alone deserves liberation who has totally conquered this attachment. For every seeker of liberation this infatuation and delusion with regard the body is simply great death, great destruction. Once you overcome this infatuation you are sure to reach step by step to the higher level of spiritual realization, this is the beautiful idea. Detachment of the body. All these evils in the society come from this one attachment. Begin a little detachment from it, beautiful virtues will come in a person. this delusion must go, that will go only through knowledge and this knowledge is being imparted in this book. Verse 86:

kills

the great death

which

having conquered

supreme

state

this infatuation sages

reach

over the body, wife, sons etc. that

of Lord Visnu

the

Page 85

Conquer this great attachment to your body, wife, children etc. By conquering these, sages reach the supreme State of Lord Vishnu. Therefore

this great death known as infatuation delusion, conquer it

conquer

it. the body, with respect to the body and things related to the body, wife husband children that genetic relationships which are completely imprisoned in it which we are completely imprisoned in it, try to break this prison have the capacity to love other people wide appreciation of other people. Capacity to dig affections to other people a spiritual expansion takes place thereby. That is absolutely essential for human spiritual growth. ….. when you overcome this infatuation; sages have achieved the highest spiritual realization, the state of Vishnu holy feet of Vishnu and you also tend to.

this is a passage from Katopanishad

, the supreme state of Vishnu. Gross body condemned (verses 87-91) Verse 87:

Mixed with skin, flesh, blood vessels, fat, marrow and bones this

filled

with urine and faecal matter

the gross

blame-worthy

body

This gross body is most offensive as it is composed of skin, flesh, blood vessels, fat, marrow and bones and also it is ever filled with urine and faecal matter. This

taken by itself without anything coming to it, it is full of dirt and evil and nothing

else by itself. We can make it brighter by bringing in the energy of

mind and the spirituality

within. Then the body changes. But as it is, it is of this nature it is gross body to be rejected not at all to be embraced. That is the nature of this body, when you know the truth about it; this gross body. Verse 88:

Page 86

from the gross(elements) mutual combination

from the (five) elements

this gross body of wakefulness

that have undergone five-fold self-division and by the past actions

the instrument of enjoyment that

produced

of the Self

the experience of gross objects

state

by which

Made up of the gross elements formed by the combination of the subtle elements and ordained by past actions, this gross body is the instrument of experience for the Self. The state in which it perceives gross objects is its waking state. Now comes a little reference to the three states, of waking, dream and sleep, which is a profound study in . Modern psychology in the west started becoming depth psychology when Friedan started studying the dream, till then it was only the waking state. All rationalism, enlightenment everything was based on the flimsiest of the basis namely the waking state. That philosophy is shallow; got a shock from Freidan psychology which is called depth psychology. Just studying the dream the subconscious, the preconscious and finally the unconscious. This is what happened in India ages ago. But we didn’t stop with the dream, we went deeper into sleep state and out of this study through investigation of the three states

as Shankaracharya puts it the

methodology of three states they discovered the mortal

behind all these changing bodies and

egos of waking and dream and the absence of all ego in the sleep state. They discovered the infinite essentially the

the

ever free, ever pure and proclaimed that truth from the hose stops that you are that is your true nature. A little investigation is needed for it. This book is

trying to help us in this great investigation.

The

and

’s

on it,

Shankracharya’s commentary on it, that book is the outstanding book dealing with this here is just an indication, it will come later in still more detail. Says, the gross elements of the external world they combine together to produce this gross body, this mind and this done impelled by my past karma and s that is the profound teaching which the modern genetics do not accept yet. Though a man like Thomas Huxley in the last century said, the science has no objection against the theory of reincarnation and Julian Huxley the great biologist who died 6 / 7 years ago he in his letter to me told that science has no objection to survival of soul at death, but we don’t accept reincarnation, that’s what he said and I replied to him, that is doesn’t meditate against reincarnation when you understand how there is a

apart from this

that

handles this subject that

consists of all the

s

s

tendencies, impressions of life. It is that that manufactures my new body when this body goes away. So that from that point of what you call conceptual, the little life started evolving in the womb. It develops in a particular direction, a particular becomes manifested there, all this makes for the new human individual, he had a past that past determining the present, that is called that is an element that has not been accepted in genetic science today but I am sure that when the science goes deeper and deeper, all physical and chemical basis of life will remain, like RNA and DNA everything will remain. But the force that bring them to this kind of a new development as Page 87

a particular individual that force must have convened, that is what we call the past impressions slowly working even now, it is my unconscious mind the builds up my body. All my red cells have been formed, by myself. That mind that which is in a subconscious condition unconscious condition. The conscious mind handles the world outside, only the waking world. Therefore this presides over this universe this gross universe. And this not the only dimension of reality. This world also has a deeper dimension and this individuality also has a deeper dimension. We are going to study man in depth as physical science studied the world in depth or physical nature in depth.

this ego is enjoying this physical

world through the waking state that is called is the

individual but behind it there is a

verses the book will deal with this is gross body.

the

individual as we are all today that

dimension that will be told later on after few more

. What is the

, is a wonderful study, subtle body,

Verse 89:

Page 88

External sense-organs

enjoyment of the gross objects

garlands, sandal paste, women etc itself ए body

of an endless variety

identifying with this

therefore

does

the emininence

the ego

by of this

in the waking state

The individualized ego identifying itself with this body, enjoys gross objects such as garlands, sandal-paste, women etc. of an endless variety by means of the sense-organs. Therefore this body has the greatest play in the waking state. this body shines only in the waking state it has no function after the waking state, in the waking state

is prominent. How do we do that. We enjoy this world.

Its pleasures, its comforts this quarreling this fighting, everything we do with the help of this it is prominent in the waking state. And not only this

but the ego presiding over this

that also functions only in this waking state. It has no function once you change this state to some other state. That will be studies later on. this body has absolutely no status once you change your state that’s what Sri Ramakrishna said, a big Babu, very powerful fighting with everybody then he goes to sleep and a child spits on his face he is not there to protest, he is not there. A child can spit on his face when he is asleep. Where is he to protest, he is not there at all. Only in the waking state this it.

has a function along with ego residing over

Verse 90:

all on whom holder

even

dealings with the external world

understand that

this

gross body

of the man like a house

dependent to the house-

Know this gross body, on which depend all dealings with the world outside, is just like the house of the householder. Beautiful summarization, all external activities that we do are centered in this body. This is the basis for all our external activities in our life, just like a home is for a householder. He lives in that home; that is base, he goes out; transact business, comes back home. So also this body is a base, based on which we conduct all our external activities

all

activities

the support of all this activities is this body. Which body this gross body, just like a house is for a householder; is a base for him. If he doesn’t get out, if he always remains there then it becomes a prison. Now he stays there but he goes out that’s it and returns that kind of a base is this Page 89

body when you understand it in that way the body won’t harm you. We take it as something which encloses me then it becomes a prison body becomes the tomb of the soul, it becomes a prison. I cannot come out, I cannot go in, that is bad, and you use it as a base. As a base it is beautiful as we say body is a good servant but a bad master. If the body is the master then you are gone. Body is a servant everything is beautiful

similarly

Verse 91:

of the gross body fatness etc

birth, decay and death different conditions

the rules of caste and orders of life worship, dishonour, honour etc

essential properties childhood and such other states

many

distinctions

diseases happen

Birth, decay and death are the essential properties of the gross body; fatness etc., childhood etc., are its different conditions; it has rules of caste and orders of life; and it is subject to a variety of diseases and it is this body that meets with different kinds of treatment such as worship, dishonour, honour, etc. With respect to this gross body you have so many circumstances affecting it. What are they? it comes to existence. It was not there, now it has come to existence. What you call birth. Body has a birth then disappears

it grows and becomes old, jaded body has this what you call

that also when we shout as in the north I said ‘Ram Nam satya hai’ body is gone, it’s

going to be cremated now. It has no more existence similarly

finally it

all affecting this

fat lean or middle size this also affect only body. These various attributes

are attributes of body I am fat I am lean I am tall all this only refer to the body. I am a

a little baby no teeth at all, then I become a young man then I am becoming old

again all the teeth are gone all that is there that is referring to the body

similarly

all this social distinctions based on , all this or I am a Brahmin or a kshyatriya vysya or I am a westerner or a easterner all these are relating to the body. I am a white man, I am a black man all refer to the body only in fact whether the white man or the black man or the brown man or the yellow man when you go behind the body, even the body itself you find the uniformity the red blood, everybody has red blood no white blood, its only red blood. There are white cell, but red blood is the usual quality of the body. So when you study the body you get this wonderful wisdom. Don’t base your judgment of human things on the body that will utterly be a failure. Even the racialism comes from the body system, genetic system dictating into the human Page 90

relationship in a wrong way that is called racial superiority. Racialist policy, this which Hitler did for example based on only this genetic system of the external body. .

also it is the subject of so many diseases all sorts of troubles, body is getting, only the

and also on a respect worship dishonor everything pertaining to this body. You will pass through this every day. Somebody honors you, puts a garland. As we say in our political language today some see somebody should so and so Zindabad, five minutes later so and so murdabad. Both will go on side by side, all affecting this wonderful this is the

only. Now

now from this verse onwards 92 onwards, we are going into little deeper the

, the subtle body. Organs of perception and action (verse 92) Verse 92:

the organs of knowledge tongue(sense of taste)

the ears

skin

eyes

nose

and

for gaining knowledge of the objects

of speech, hands, legs

the anus

by their tendency

also

the organ

the genital organ

organs of action

in actions

The ears, skin, eyes, nose, and tongue are organs of knowledge, for they help us gain the knowledge of the external objects. (The organ of speech, hands, legs, anus and genitals are the organs of action due to their tendency to work. We have

s and

s. Sense organs helping us perceiving the world knowing the world,

sense organs that help us to deal with the world through action. One is called is called

s each of them five

that is understanding of reason or intellect,

and the other five

sense organs that is these are the five sense organs, eye ear nose and then tongue as well as skin these are five organs from which you get knowledge of the world. There is no other way, five openings we get the knowledge of the world of the

.

they give the knowledge

is a technical term meaning sense object, you are the subject the knower that is

an object that is call and you are called the technical terms, you are able to know the world. Now this table doesn’t know this chair it has no sensory system it has not evolved whereas in the case of an animal even a living cell a little awareness of the external world is there. A minimum sensory apparatus a living cell has and evolution means this kind of sensory system becoming Page 91

diversified made more efficient until when you come to the human being a tremendous development has taken place in the sensory system that is evolution or carrying as we call it in biology we are able to understand and this world though some of the sense organs of the man are less developed than of the prehumen species for example smell, pre-human species of better that what we have even hearing much better they have and direction finding they have much better. Birds fly in thousands of miles exactly going to the same place, how do they keep track of it. It is a big study today in animal biology. They build a small nest in our house and in one season they all fly away. Where? Thousands of miles and they return exactly the same time entering into that house into that nest what a wonderful direction finding instrument they have. We don’t have it they have it. so also the smell wonderful smell capacity and elephant can smell a human being that’s why we are asked not to stand in the direction of wind towards the elephant stand on the other side it will not know you. But human beings have lesser capacity at the sensory level but higher capacity at the mental and intellectual level. That’s why we are able to control all this world and the animals there activities we do through the five organs of action hands feet etc etc these are the five organs of action, so ten sense organs perception and action they are been divided Inner instruments (verses 93-94) Verse 93:

is called

as inner organ, mind

thus

by their own functions

hesitations

the intellect

mind

intellect

ego

verily

citta

by its doubts and

by its nature of determining the truth of objects

The ―inner organs‖ are called, according to their respective functions as mind, intellect, ego and chitta. Mind is so called by reason of its considering the pros an cons of a thing; intellect by reason of its function of determining the truth of objects What is

these are all external organs, five sense organs and five organs of action. They

are also called

means organ or instrument they are external they go out all the time. But there

is an inner instrument, we call it in very technical language is called

of the mind the inner organ

know this type of physical system has two instruments of experience one external

experience through the sensory system the other internal that internal instrument is known as very precise scientific terminology

what is this Page 92

this is called

what are they

functionally different but one and only same are the four aspects of the

and .

four aspects of the these

your inner mind.

Page 93

Volume 7: This divided into functional differences, particular function we call it call it , particular function we call it every item is defined.

or ego, particular function we call it

,

What is the function called

, particular function we

,

. Then

is a characteristic of

, indecisive state of consciousness, you get an experience, you know there is an experience; you

don’t know what it is. That element of the state of awareness is called . A mosquito sits on your hand, you know something has sat, you don’t know it is a mosquito, just in a doubtful state of mind. That state of mind is known as

. Later on when you relate this experience to previous

experiences you come to a judgment. That is called

, it is a mosquito, a mosquito is biting me,

, discrimination faculty is called

that knowledge is called

.

when you determine that this is the determining state of the

is called

that is affecting me that

, the faculty of determination judgment etc etc.

is all indecisive, may be this, may be that etc etc. The same is, it is this. All this is happening in that wonderful instrument called

transforms into

, yes it

the inner organ.

Verse 94:

here

on account of identification

with 'I am' etc

the ego

from its function of remembering(contemplating) things it is interested in citta The ego is so called by reason of its identification with the body as one‘s own self and chitta from its function of constantly illumining the things of its interest. this experience you relate to a subject in you, called a ‘I’, that’s called , I see this, I experience this. Not mere experience, but I experience it, you relate it to another aspect of this

called

, therefore the third item.

everything relating to you, you want to run after this various purposes of life that whole thing is called

. Function of remembering things and which are interesting to

us. That discrimination does. How many impressions come to me most of them are shut out. Some are only allowed to come in. That kind of a screening mechanism is there in the human mind. Page 94

In the brain also, lot of screening mechanism. Neurology will tell; if all the impressions were to attack me, I will be nowhere. Therefore nature has provided us a screening mechanism only interesting things will come to you. That things will not disturb you. Therefore they are called the .

concept of the wonderful concept translated also.

Actually it means the mind’s stem. That’s how it is

Then we have energies with in the body. Just like outside electricity, gravitation so many energies are there, with in the body we have same energies, but slightly modified. Today we call it bio-energy, energy but bio, like life energy. Like biology we deal with particular living systems. Outside they are non-living systems. They are called , this is called . They are called inert, this is called living system. So there you have this study of these energies cosign in the physical system, we call . Having called this body as mere physical gross body; when you go deep inside you come

them

across new type of energies which you don’t find in nature, we call it is

. The same energy outside

within. Energy is one, two 1. Physical science today and 2.

in ancient times.

But energy has different expressions, different manifestations and this distinction between energy outside in physical nature and energy within a living physical system. This has been introduced in modern science by two words. By anthologist who said we call energies in physical nature as tangential energies and energies within the living systems are radial energies. That is the wonderful new word he has used, Tangential energy and radial energy. Here you are dealing with radial energy of one time

. Deeper than that is

all this what we studied earlier, the

it’s

also mental energy and still deeper we come across the infinite energy with the full of infinite energy in the real self of man. That is all dealing with radial energy in living systems The five pranas (verse 95) Verse 95:

prana,apana,vyana,udana and samana vital force

itself ए alone

in modifications

due to difference in functions

becomes

this

due to difference

like gold, water etc

One and the same Prana becomes Prana, Apana, Vyana, Udana, and Samana according to its functions and modifications, like gold, water etc.

Page 95

. They are mere names according to

is divided into these 5 parts function.

There is a next verse,

according to the function we call it this.

According to the function we call it that. according to modifications, just like gold; just like water. Water becomes a small wave, a water becomes a bubble a water becomes a little vapor. It is all water only in different states; or a piece of gold, it becomes an ornament for the ear, ornament for the waist, ornament for the neck. These are the different forms, different functions but gold is one. Similarly bio energy in man is one, but its functions are various. Say for example: even in digestion, there is the saliva, containing the energy. Then it goes into the stomach. There is energy there, various acids and there wonderful digestive juices. Then comes the bile, coming from the liver and further intestines and pancreas and other things. Apart from all this there are very traced elements coming from the endocrine glands, they are extremely valuable to the body. All these are various functions of

in various forms. That is called the bio-energy and its manifestations.

It has a physico chemical basis. It’s not correct to say, says . This is nothing but physics and chemistry. Bio energy has a uniqueness of its own. Some modern period genetics do not accept that there is anything but there word nothing but is used, chemical and physical energy. Instead of saying chemical and physical energy is the base of this new type of energy. There is a conflict between two schools of genetics today. Especially neurology and brain scientists will certainly accept that these are all only physical and chemical basis. This energy is something different, manifested from there in a new form. Others will say nothing but physical and chemical energy in the system. So this is the conflict in genetic science today and in we say this same energy has undergone a change and modification, risen to a higher level of expression, basis may be anything like a lotus is based on the mud below. We cannot explain lotus in terms of mud. There is something else manifesting in the lotus. This is the conflict in this particular science today. We shall reach wait and see how science will develop further to bring about a better understanding of this great subject of bio energy system and the psychic system and what lies beyond what we call a depth study of human personality. Subtle body: effects (verse 96-101) Verse 96:

speech etc

five

ears etc

and other elements

five

desire and action

the eight cities

five

the intellect etc

prana etc

five

ignorance

as subtle body

also

the space and

constitute

Page 96

The five organs of action beginning with speech, the five organs-of-perception beginning with the ear, the group of five pranas, the five elements starting with space, along with the discriminative intellect etc. and also ignorance, desire, and action—these eight ‘cities‘ together constitute the subtle body. This is called subtle body. It is like a city composed of several factors. eight fold factors building together into a city in this within body itself. What are these eight fold factors? First,

5 sense organs beginning with speech. Then

knowledge of perception beginning with ear.

the five

says 5 organs of s which we elaborated earlier.

the five physical elements of subtle aspect of the five physical elements like and

all these five.

then

the understanding or reason,

primordial ignorance

desire and action. All these put together become

eight fold city.

it becomes

the

in you in me etc; the subtle elements of all

this constituting my inner body. That’s what makes my subtle body

. It is also called

meaning subtle. Verse 97:

this

body

indeed

listen

which is known as 'subtle'

(also called as) lingam

produced by the elements that have not undergone the process of

'pancikarana'

possessing tendencies

actions

that causes enjoyments of fruits of past

because of its own ignorance

beginningless

limitation

of

the This subtle body, listen carefully, also called the Linga Sarira, produced from the subtle elements is possessed of the latent impressions ( s), and it causes an individual to experience the fruits of one‘s past actions. It is the beginningless limitation superimposed on the Self and brought about by its own ‘ignorance‘ This

,

the word is used pointing out, it is also an object, it is also a not self. So

he say it’s all

.

or subtle or

both are the words used.

born or produced out of the same five elements before they were divided and subdivided and made gross. That primordial state, today we can call them nuclear dimension of external nature becomes transformed into the inner subtle body of man.

there is a Page 97

theory in

and

called

. How do we explain all these various things in the

world, having come from the primordial material stuff that is behind

or nature how it has

become body tree, this and that, that question is asked. They said there are so many

s outside,

five of them , now these five alone constitute everything in this world. But they come to us in a particular combination. Because, every item contains all the five in varying proportions. So they have schemata in our philosophy; any of these five elements first is divided into two 50%, 50% and then each of the 50% is divided into further 5 and this half is added to the 1/8 th of this and so on….constituting another half. That constitutes this external manifested universe; whereas primordial

s or elements are without this mixture, without this combination. The non-

combined state that becomes modified into the subtle body. the physical body are product of

the world outside in

whereas this subtle body is

dimension of external nature born or developed into that inner system as the it is the state of all your impressions all your

.

s you do something, you experience

something, that work is over but mark is left in your mind. That is called on your mind of any experience outside is called

the nuclear

the impression left

and India developed psychology into a depth

psychology by discovering this wonderful concept of or . A machine doesn’t have . A machine works ploughs the field and it dies and goes away into the scrap heap. But when a man does it same impression is created in the mind. That is the most important part of the man. How to manipulate these impressions out of which you can develop character. High character low character everything comes from manipulating. These impressions, these

s therefore the subtle body is the

real man according to . He is just like a just only a sheath in which you put your sword. Real man is the subtle man consisting of this nervous system and the sensory system and the psychic system. That is external façade only and nothing else. That is the truth that you get in . s impressions; product of our own actions; the fruit of our own actions. They have an impression on our mind for example, you see somebody smoking a cigarette and feel attracted towards it, let me have smoke and you smoke and you throw the cigarette away. You may throw the cigarette away physically, but cigarette has caught your mind automatically. You cannot escape from that. That has come into the mind. Protect yourself from creating s then only the character becomes strong. Not the external action, but the impression that action created on your mind. That is the always neglect.

s. That is the most important thing in handling character, which we

So we say in .A like thing is floating in the river. A man jumped into the river telling that friend, I want to bring that blanket, there is a blanket. But the man is not coming. This man shouted, what is the matter with you. Why don’t you come? No, I cannot come. Why don’t you leave everything and come. me. This

I want to come but

was a bear. Bear has caught hold him. I want to come but this

is not leaving doesn’t leave me. Page 98

That is the condition of s. Cigarette I left, but my mind has been impressed so much by it, that I am not going to leave it. That is the attitude because I have become a slave of that particular thing. This handling of

s is real education of man. Not merely training of books, this and that.

Develop your character.

Develop your destiny.

By your own effort handle the

.

it’s a product of your own actions, fruit of your actions. from ancient times, from oldest times, this is our

that which limits us to ignorance,

ignorance of one’s own divine nature. If that knowledge is there no can touch you.

can affect you. No

That’s why SriRamaKrishna said in a beautiful example, before you cut open the jack fruit smear the hand with oil, then it won’t stick to our hand. Similarly, before you enter the world have some knowledge of this subject, some little wisdom, then you handle the world, you won’t get affected at all. You can be master in handling this world. That wonderful example of the jack fruit, that sticky exhalation, which easily removed when the hand is smeared with oil, never touches at all. It’s not that you should not touch at all. It’s not that you should not handle at all. Handle it but don’t be handled by it. Be free, that knowledge will come from this kind of penetrative investigation. these s are with us from very olden days, we don’t know when it began, yesterday, day before yesterday, you go on previous birth we go, further if we go, it’s there. That’s what is said but though you can destroy just destroy, that’s the wonderful truth. Suppose there is a cave, entirely dark at the time of the first explosion that solar system became cool, that cave has been dark, so darkness there is eternal, but you go there and strike a match stick, in one second all darkness goes away. Though they give, these

s are

bring knowledge. Knowledge of the Now this the

you can put an end to it. That is the example that

take us back and back and back, but you end it. Bring light, , then you can destroy it straight away.

, when does it function most prominently?

says even in the waking state

is functioning. But because of the noise you cannot detect

must go to another state. Find its fullest expression. That is called full manifestation of the

.

. Therefore you you can see in dream the

the subtle body.

Verse 98:

Page 99

dream

is

of this

remaining alone

shines

distinct (from the waking) state where

in dream

indeed

itself ए itself

intellect

due to the various impressions collected during the time of waking Dream is the state when this (subtle body) is distinctly in expression, where it expresses all by itself. In dream, the intellect by itself revels as the agent of experiences etc., due to the various impressions gathered by it during its waking state. it has got a separate state of its own. This called dream. Dream is the utterance of the unconscious says Carl Jung.

or that’s Dream is a distinct

utterance of the unconscious, but, the dream consciousness . This

shines in its own glory in that dream state. in the state of

or dream this

of man takes all the experiences of

the waking state and manufactures a new world, new experience in that the impressions of the external experiences.

state,

taking

Verse 99:

the idea of 'I am the doer' etc shines

indeed

this

the supreme self

conditioning or limitation the least work done by it the same reason conditionings

having assumed

witness to everything because of its own ignorance

by actions

not

is touched

shines with

not

where

itself

as its only touched

by ए by

(the Self is) unattached in the least

by the

done

In this condition, the supreme Self shines in its own glory, with the intellect as its only limitation, witness of everything uncontaminated in the least by the activities of the intellect. Since it is entirely unattached, it is not tainted by any action that its apparent conditionings may perform.

Page 100

,

assumes possession of the real master of this dream state.

am the master, I do this, I do that, everything.

I

in that very state just behind

the , supreme self is always present. But doesn’t know it at that time I am the master, an ego you can see in the mind in dream is the master. It creates its experiences, it dissolves, it does everything. Mind is the master in the dream state. And behind the mind is the the mind does not know. So also in the waking state the doesn’t know it. technical term in the whole thing.

this

is ever present there. But

is present. This little joy of mind

within is described as

it’s a beautiful

, the witness. It just sees the movements of the mind. He is there witnessing the witnessing of everything taking place in the dream state. Just like the

sun is declared as the witness of the day. Everything going on in this solar system is known to the sun. Its solar radiation penetrates all nuke and corner, discovering everything there. That’s called the witness of the day. Similarly, there within this body is the

. A witness of the

activities of the in the dream state, constantly there. He is there in the waking state also. But we can much more discover him through the dream and later through the dreamless sleep state. Therefore we enter into dream

.

This

has no

there. This

or

or intellect without so many things are going on in the dream, and the the witness of what is going on there. That is the wonderful term witness. It is just entering into modern thoughts. Men like Prince Louis De Broglie are amazed with this wonderful phenomenon. Not only we see the world, we also transcend ourselves in the act of perception. That is the wonderful experience we have. I see and I watch my seeing, I am also the witness watching all this. What is this new dimension; there you get the transcendental dimension of this particular limited individual to discover this in the purpose of . Who is that wonderful entity? That is watching all this. That’s why in the early Vedas you find, two people are conspiring to do some evil. They look around and find nobody. Only we two are there. Poor fellows they do not know god Varuna is watching them. That is the way of religious expression, god is always there watching, you do not know. That is the religious language, but philosophy only comes here the eternal ever free watching everything. The life behind everything happening here; that is being discovered and unfolded in this study of

. So that, every human being must realize that, that is this true locus. I am the

, you see when you come to 200 and 250 other verses the teacher is telling the student; you are that ! , you are that, you are that, you have forgotten that truth, beautiful verses are coming, which unfortunately we cannot go this year. Next year we will take up those portions. you are that, you are that by a penetrating analysis of this body and complex is able to pinpoint your true dimension not this flimsy organic system, a little extra heat and cold can destroy. But within the system is a tremendous energy resource god himself, the

you are

there, you are that, you are that, they repeatedly will emphasize , , that truth will come after this wonderful analytical study of this whole system, body mind complex that

Page 101

we have, and you go depth to discover the immortal behind the mortal. The purest one every free, ever pure, ever illumined is the

in every human being.

, who is ever free, ever pure, ever illumined, that is you and I. But we don’t know this truth, why we don’t know? Some ignorance is hiding it. That subject is coming immediately, after you use the word . A terrible word, most misunderstood, but extremely simple, if only you approach it scientifically. And modern science also is using the word in certain context; that will come in this great book in a few verses later. a special state called dream in which the master is

.

functions

like a master there, in the , is still there. But it doesn’t function openly. Just like there is a big light of the sun, you light any other light, will not shine. Remove the light of the sun the other lights begin to shine. Similarly the light of cannot shine in the waking state. Because, the waking state has its own light. So let us go to the dream state and discover the nature of the

says the verse,

state doesn’t affect the

whatever the

does in the dream

the witness behind everything. So for example the dirt in the earth

doesn’t mean the dirt in the sun. He is the witness only, just imagine wonderful ideas

in dream

kills somebody becomes frightened by something, but it doesn’t affect the . Just a witness, going on just behind, behind it is there. We don’t know how to look behind you only look into the front all the time, the things that are happening in the front we know, not what is behind. the

is ever unattached.

in the

it is mentioned there. This

is

ever unattached, ever free, ए therefore he is not affected by the s that the does or the waking state we do. The sun is never affected by the trouble in your eyes. Suppose your eyes are defective, sun is not affected thereby, so the eye itself is the product of the sun. Similarly the is not affected by the evil that is happening in waking or in dream state.

.

Verse 100:

instrument for all activities the

, who is absolute consciousness

that reason only

the Self

is

this subtle body chisel etc unattached

like

becomes of the carpenter

of ए for

this

As the tools of a carpenter are his instruments, so this subtle body is an instrument for all activities of the Self ( unattached.

), which is of the nature of Knowledge Absolute. This Self, therefore, is perfectly

Page 102

.

Every activity that you indulge in, in this life The

which is of the nature of pure consciousness, this instrument for doing everything in this

world, is this

or

even in the waking state. Whatever you do in the waking

state, the real doer is the . This is only an external instrument and nothing else. That is a very important knowledge we must have. In fact, in psychology Jung will say, even in the waking . Even

state much of the time, we are still in the dream state. We have manifestation of the

in the dream, even in the waking state that is the most important state the or that is running this universe, your day to day life, your activities, everything, only we don’t know it. But it is good to know the importance of the unconscious is held tight by the preconscious, subconscious and the unconscious. It’s a fugitive in the hands of the submerged mind of man. Modern psychology we call it submerged mind. Just like an ice berg, submerged in the ocean. How much is it submerged, 9/10th it’s submerged, 1/10th only is above the surface. Exactly so is the consciousness of man, 1/10th conscious and 9/10th unconscious is subconscious and preconscious. That study is what is revealed truth to Carl Jung and Sigmund Freud and others in modern psychology. We did 3, 4 thousand years ago, this penetration into a psyche of a human being. They discovered only evil in the psyche of human being. We discovered evil, went deeper and discovered luminous dimension that and the divine spark in every human being. That is the difference between depth psychology in the west and depth psychology in India, and modern psychotherapy and psychiatry in the west is slowly getting oriented towards these India ideas on the subject of the depth psychology. They are borrowing plenty and yoga and the psychologists and brightening that depth psychology, which Jung and Freud had made absolutely lurid as it were. Even Jung protested against his own mater and collaborator Freud for this lurid presentation in the human psyche. You can see the evolution powerfully affected by Indian ideas on this great subject ,

means activity. Every activity the instrument of that is the

whether it’s waking or in its dream a

of the nature of pure consciousness as

the instrument for activities in waking and dream what just like

the wood, similarly this

.

a carpenter has a tool, that tool he works so many things on has this

as the instrument for all its activities

ए

S that is why is unattached. The carpenter works with his tools, he is not attached to the wood, and the tool is working. Wood goes wrong, he throws it away, he takes another tool, and he is unattached. Therefore the tool versus the tool holder, intellect is the tool and the tool holder is the self, the pure self-unattached to all these. Then…. Verse 101:

Page 103

blindness, weakness and sharpness-these conditions are as per the fitness or defectiveness muteness etc knower

indeed

so too ए only

of the eyes

deafness,

the conditions of ear etc

not

but

of the all

the

Blindness, weakness, or sharpness of the eye are conditions merely due to its defect or fitness. So too, deafness, dumbness etc., belong to the ear etc. These attributes can never belong to the Self ( the knower.

),

Whenever you have blindness or short sightedness or any other eye defect they belong to the eye the instrument, not to you the self. That is why these are all external defects or he can see very clearly,

I cannot see well,

my eyes are good, my eyes are bad.

they all belong to the eye not to the behind the eye, similarly you have got deafness short or mild or extremely hard type of deafness or all this belong to the organ called organ or hearing. Not to the

that is self in man. That is why

contains a wonderful statement about vision. There is a twofold vision in man says the says

.

ordinary natural vision and supremely real vision. First one

comes and goes second one remains always with you this is the wonderful distinction. The has a vision. This is what you call nature has given me, behind it is vision that’s blind man can see better than even an ordinarily sight-seeing person. It was Helen Keller, blind scientist and philanthropist who said “People with eyes sometimes see less than people without eyes because they have got an inner eye” that inner eye is a wonderful eye. Shankaracharya in the

it is called by

commentary – Similarly… Fuctions of prana (Verse 102)

Verse 102:

(actions) such as inhalation exaltation, yawning, sneezing, secretion, dying etc as the activities of prana (or vital breath) etc breath)

dharmas (nature) or qualities

actions

those who know

state (declare)

of prana (or vital

hunger and thirst

Page 104

Experts call inhalation, exhalation, yawning, sneezing, secretion, death etc. as functions of the vital breath, while hunger and thirst are the qualities of the main vital breath. The various bio energies within the system, they have so many activities to perform and we attribute them to . has nothing to do. is doing all this. What are they? Inhalation, exhalation, yawning, sneezing, secretion, leaving the body at the time of death. All these are called the expert functions of the of

. And

, others are by

’s own function is hunger and thirst; it has a real expression . Then…

and

Ego discussed (verses 103-105) Verse 103:

The inner organ ए identifying

in these

exists

eye etc

in the body

as "I"

with the reflection of the

The inner organ has its seat of expression in the sense-organs such as the eye etc. Identifying with them as ―I‖, it exists, by the reflection of the Self (

) in it.

In this wonderful congregation of internal and external instruments of

and

bodies this

in the absence of all these beautiful congregations external and internal instruments the all the holes like eyes ears etc, the is functioning. An impression came through the ear, I hear a sound, impression came through the eye I see an object, all this ‘I’ relation comes at that state within this human system. it is a mere reflection of the is only reflection of the

the notion of ‘I’, ‘I’, ‘I’ estuary

. This ‘I’ that is within us only, we don’t know the truth that

, just little ‘I’ if you penetrate it becomes a big infinite ‘I’, and that is

the whole science of just like a little tip of the rock you see on that sea, on the water of the sea, children will say it’s only a small rock, you know it’s an immense rock of this tip only is visible above the water level. Similarly, this ‘I’ comes to you though your sensory understanding as a little ‘I’ but go deep, it’s an immense ‘I’ infinite. That penetration is what we need. I am infinite I am not tiny little thing. All human progress is from this limited ‘I’ to some unlimited ‘I’. Say we are a tribal people of little consciousness of tribal limitation, then we develop into a nation vast continental nation, immediately our ‘I’ has expanded there; then the understanding will come. Then I expand, this expansion is going on all the time. But we try to contract it always to small thing that we don’t like it. Man breaks all these limitations that is the nature of man. Why should I break myself into a caste or a creed or a nation? I am infinite I am immortal I shall break down these limitations. That is progress. And that is what

wants to ensure for all human beings

Page 105

everywhere. That’s why the whole language is for all human beings. said in

.

that’s what

is interested in the happiness and welfare of all being

that is the language used there. Verse 104:

ego

it

know

the doer

the experiencer

identifying

conjuction with the gunas (or qualities) such as sattva etc different states

and

this in three

enjoys

Know that it is the ego which, identifying with the body, becomes the doer or the experiencer, and in conjuction with the Gunas* such as sattva etc, this ego assumes the three different states (of waking, dreaming, and deep sleep). know this entity as

the ‘I’ notion as the doer and

enjoyer, I do this I enjoy this. This little I projecting into the world is what does all this. Behind it is its own infinite dimension. We don’t know anything about it, because this sensory system cannot reveal it to you. You must go deep, that is the whole subject of inward mediation inward penetration. You realize your own infinite nature. This little I associated with the three .

of nature

It experiences all the three stats waking, dream, sleep we can see,

. And when you come to waking state there is

and

s

all activity, all alertness is there. That

is called waking state.

mixes little bit all these, but not very high, but when you evolve

spiritually, ratio changes.

begins to increase other things become less. High character is when

constituents in maximum, when blind

is illuminous,

constituents is maximum. Often

is inertia. All the three you can see in nature as well as in the human system. This is a

wonderful analysis by the Ayurveda. In all things these three

philosophers which is applied to our medical science called s are constantly expressed. The profound classification

. How to make this energy in the

quality? What a beautiful concept, that makes it

illuminous. Suppose the mind is lazy, absolute ignorant dark that is called get education, you become energetic, you become ambitious. You see luminous attribute, high character, compassion for human beings therefore the whole transition from

to

and

to

then slowly you

there. Then you develop a manifests there. You can see

.

Page 106

Take our politics in India, you will find it was dull in the beginning, then became full of energy today there is lot of that’s why killing goes on plenty in our politics. means all this, tremendous energy often self-cancelling. It has no luminosity, so full of violence, throwing the microphone on the member in the parliament, all this is there, once you raise to everything changes, energy remains highly disciplined, highly luminous making for positive, creative expression for human development. That will be a great day in India. Then a little comes into the energies of human beings in this country, we have gained something wonderful namely, energy . 100 years ago it is all just sleepy, all are sleeping we have only one philosophy then. One German poet has written a poet, I found it fully applicable to our mind in the last century. “Sweet is sleep, death is better, but it is best never to have in bond”. That’s what we consider. Now we say we are full of energy, waking means energy, sleep is no energy, early morning when you want to wake up you see condition

you can see there. Even to open your eye lid you don’t have energy. Isn’t it

so? Early morning? That is called . Then full of activity begins touched by makes for high character, great compassion great dedication that is the transformation that must come to the human. Seeing in India today, this knowledge will help us because this is the study of man in depth. He can study nature, we need it for the 5 year plan but we want this knowledge for the 5 year plan to make this a success. Better human being executing the 5 year plans this knowledge is absolutely essential there and so this….. Verse 105:

the sense-objects happiness blissful

misery

not

when favorable and

happy

miserable

when contrary

dharmas (qualities) of that(ego)

of the ever-

for the

When the sense-objects are favorable, the situation is happy. When they are unfavorable, it is miserable. Happiness and misery are, therefore, the characteristics of the ego and do not belong to the the Self (

), which is ever-blissful.

the man is a peculiar individual without high knowledge at the normal level. When everything is favorable he is happy. Something goes wrong he goes unhappy. That is the nature of this average individual. favorable

we become happy.

when the sensory objects around us are when something around goes wrong on us we become sorrowful.

It’s immediately plunged into grief. not of the

this

and

are the attributes of this

which is ever free from all these various what you call ups and down of

the life which you experience every day.

the

which is

always Page 107

blissful it cannot have this up and down period, but we do have it. Therefore we say they belong to centered in the ego. That is the ego that is experiencing all this. Infinite love - the Self (verses 106-107) Verse 106:

because of the Self independently beloved

dear

because

misery

only

pleasure-giving

by itself ए therefore

verily

the

of all

sense-objects

not

the

most

ever-blissful

never

to it

anytime

Sense-objects are pleasurable only because of the Self which manifests through them, and not independently, for the Self is, by its very nature, the most beloved* of all. The Self, therefore, is everblissful and can never suffer any grief or misery. Everything is clear because of the say the s. says that in order to satisfy the self you find thing that is satisfaction there. You eat food find satisfaction there. With the self that finally gets satisfaction. So everything is centered in the self. . Yagnyavalkya says in the to us, if the

, for the sake of the

, everything is dear

is not there, there is no such attachment, no such thing called dear or not dear etc.

ए of all the things in the world is the dearest to every one of us. I have seen people carrying plenty of radio and other things from evacuation in Rangoon carrying everything to bring to India, but Japanese advance time. Then after sometime how to carry all this, they leave behind costly radios costly blankets everything they leave behind, but carry themselves to India. They don’t lie there and send the radio here. Radio is nothing to me I am everything, these are only secondary things. I must protect myself, that could see all real all full of ए

costly things lying man saving himself. therefore the is no sorrow in the

said the

is of the nature of infinite bliss constant bliss. , there is no delusion in the

preliminary analysis then we go to

. there

my true nature. That is the result of this

.

Friends yesterday we were studying the the nature of the the subtle body apart from the gross body there in a subtle body. And I said in modern psychology a concept of the preconscious, subconscious and unconscious. They refer to the constitution of this subtle body. we have in our philosophy the waking state as the area where the gross body functions that even when the Page 108

gross body is functioning the actual function is done by the subtle body by the

but you

can study the much better in dream where the waking circumstances are not there. So we study waking and the dream. Each of these states there is an ego, there is a dream ego. The waking ego doesn’t obtain in the dream the dream ego doesn’t obtain in the waking. Each state has its own ‘I’ the ego that is why a man who is rich in the waking state….

Page 109

Volume 8: Dreams that he is poor, whereas the poor man dreams that he is rich. There is entirely a different ego. Eat well in the waking state, go to dream, you feel hungry there. That ‘I’ is different there from what it is here. So these two states are very important, probing into the depth of human psychic. We discovered this dream, but we didn’t stop there. There is one more state you have to probe. That is called deep sleep . , , a verse later the book is taking us to that experience. First at 106 verse you will find, yesterday we finished verse 106. This self of man is all bliss

is the nature of

because of

. The

. I love a thing;

. The whole world

is the center of all bliss of love etc. We have to investigate what is this

. For that only we need a penetrating analysis of the three states , , . The subject of the ‘I’ obtains in all the two states. When you go to the third state the ‘I’ disappears. There is no ‘I’ in the deep sleep. That is what is going to be studied, just a verse later; a few verses later. 107 we study today…. Verse 107:

that which

in deep sleep is experienced

inference

and

independent of sense-objects

scriptural declarations

bliss of the

direct experience ऐ

tradition

clearly say(attest)

Scriptues , direct experience, tradition and inference clearly attest that in deep-sleep, we experience the Bliss of the Self (

) independent of sense-objects.

‘That is the deep sleep state we enjoy the bliss of the ’ is attested by by reason and by experience; that is the simple truth. When we go to deep sleep, we are in bliss, that’s why in all our literature the report that you make of deep sleep is given in one sentence. If you ask somebody coming out of sleep, how do you experience it; the only answer; I slept soundly. I never knew anything, it was a profound experience. Suppose you take away sleep from man, a big experience will be lost. That’s why tossing on the pillow is not a happy experience. You want deep sleep. Sleep is a profound experience. Normally, we treat it as one of the three states. But it is one of the three states that holds the key to take us to the , according to the s. Provided we know how to tackle it. To be sleepy is not the way. To be alert and understanding what is sleep. We study from the waking state what is sleep. That kind of study is done in

and

and

and here in this book also.

Page 110

what kind of bliss you are enjoying? Not from an object. In dream there is no object. So, that without an object you can still be peaceful. That is the evidence that my nature itself is blissful. If I don’t get a cup of Tea in the right time, in waking state, I am not happy. Even in the dream state we manufacture a cup of tea there and he is happy. Take both away in deep sleep you are full of joy. That joy naturally must have come not from objects outside, but from yourself. That is the logic behind this study. bliss of the by

the

, without any object interfering in the process. This is attested

s plenty you get such statements.

your own direct experience attested. Then

by rational inference also you come to this truth says this . Now from 108 for a few verses, you are introduced to this meaning of sleep and there you get the first time the statement of the

.

will come in here from 108 onwards…. pointed out (verses 108-110)

Verse 108:

called as the "unmanifest" beginningless nescience

made up of the three gunas

one of clear intellect ए only

from the effects this

the power of the Lord superior

to be inferred

by whom

universe

entire

is projected

Nescience (Avidya) or Maya*, also called the ―Unmanifest,‖ is the power of the Lord. It is without beginning; it comprises the three gunas and is superior to their effects (as their cause). It is to be inferred only by one who has a clear intellect, from the effects it produces. It is this the entire universe. There is such a power of god known as

or .

means undifferentiated nature, is called becomes

.

So nature has

two

made with the three universe is a perfect balance between

by name

Take a seed, it is

.

the sprout comes it

dimensions,

undifferentiated and differentiated.

.

it is the

Undifferentiated state of all nature is known as power in the hand of the God

.

which projects

beginningless state of ignorance is this wonderful power. s,

that and

, before the creation of this

. That’s why it is undifferentiated. As soon Page 111

as the balance is slightly disturbed, differentiation starts, that’s called creation. Many of these ideas are perfectly in accord with modern astronomical ideas, only these terms do not come.

and

only these do not come. So it is a causal state. is the affect state. At this state affect has not yet come, like a seed, everything in a causal form. But as soon as the sprout comes cause has become the effect, a transition from cause to effect has become. Projection we call it. We don’t call it creation. means projection. There is only one reality; it projects this variegated universe that’s called

.

through the affects you can infer the cause that is there. Very often we go to the cause from the effect. You see a tree, there must be a seed behind the tree, we just infer, and then we discover a seed also. So this universe, so variegated originally it was one, un-manifested state. Just like in astronomy we say the whole of this universe was a little bit of a background material. It exploded and became the universe. That’s how the language we use. We have not seen that background material. We infer it from seeing this universe here and going backwards in a causal relation. So you infer it from affects it produced only keen intelligence can understand this subtle cause behind this visible effect. Visible intelligence I can understand but a subtle intelligence is needed to discover the subtle cause behind the gross effect. . That

who brings forth this entire universe that

that

that brings forth this entire universe. is the word for giving birth to, delivering as we say. It’s like a delivering of a baby from the mother’s womb. The whole universe is in the womb, it comes out. It comes out in a particular form we call it the evolutionary consequences. In and we accept these evolutionary consequences as we accept in modern science also. That what is the nature of this this can you give a positive definition? No. It is a mystery a mystery. So that is put in very classical statement in verse 109.

means everything is

Verse 109:

neither existent different whole form

or

or

nor non-existent same

or

of both natures

nor of both natures

both natures not

not

most wonderful

with parts

or

of indescribable

Page 112

It (Maya), is neither existent nor non-existent, nor both; neither same nor different nor both; neither made up of parts nor partless nor both. Most wonderful it is and beyond description in words. The most classical definition of wonder and mystery that is this give a definition to it.

is given here. What is this

? It is

a profound

. And the second characteristic is

means definition

you cannot

no definition is possible for this

just escapes, when you try to define it, it just escapes. That is the nature of this ancient vedantic language.

. It

. Now this is an

This language is entering into physics today, when you deal with sub atomic particles, the behavior of nucleus of matter shows all these qualifications you find regarding this . Most important is indefinability. Nature is such that you cannot define it clearly. You cannot determine it clearly. That is the principle of indeterminacy of Werner Heisenberg. If you study a piece of electron, you just locate it, find out its position then you want to study all about it. But you need two parametres to understand its movement, position and momentum. But physics will say today, nature is such that if you understand position correctly you will never understand momentum correctly. If you understand momentum correctly you don’t understand position correctly without both you cannot understand the movement of electron. That is the language of the principle of indeterminacy. When Shankara says here when you go deep into nature you are not clearing the mystery, you are increasing the mystery. The more you know the more mysterious the universe becomes. That is why Jenes will quote Eddington in saying ‘The history of physical science in the 20th century has become reduced to the extraction of one incomprehensible from another incomprehensible. Both are incomprehensible, we derive one from the other’. Now this kind of language you get and even the word is used by SCHRODINGER dealing with the nature of consciousness. That consciousness is always a singular but you experience it is plural, you have one, he has one what is it due to. It is due to one splits up the one into the many. That word is just quoted in scientific book “what is life” a scientist book by Schrodinger. So . The wonder, the world is wonder to a new born baby. Everything is wonder. What is this world in which I have come? I was so safe in a mother’s womb. It’s a wonderfully strange world. We can see children’s eyes full of wonder. Then you all see, it tries to clear this wonder by investigation. Ultimately becomes a scientist and understands so many things. In the end you ask “have you understood”? No! It is still a mystery. The more you probe the more mysterious it becomes. That is the state of physics today. whole world is

refers to this as

. The

. It doesn’t mean it doesn’t exist. That when you investigate you cannot

understand what it is. That is the nature of

.

In fact a man like Burton Russell though such a great realist agnostic, he will say that science has reduced matter to a ghost today. Just a ghost, it is there, you look again, it is not there. That is the nature of matter that you get in modern physics. So neither can you see; therefore that is you cannot predicate like this.

it exists

then comes we say it doesn’t exists; No! That also we cannot say.

then can you say it is a mixture of

and

? No! Even that is not possible. Page 113

Similarly,

it is separate, it is one, or both that you cannot say.

it is with parts, without pars or combined, no you cannot say. None of these predications you can make about nature. Nature is beyond all definite predications. Why , it is of the nature of indefinability.

it is a great mystery, great wonder.

You cannot define it. That is the beautiful definition of . Given this is the power operating everywhere. And its effect on our life will be studied in a few verses later. You may not understand it, but it operates all the time. You can see it every day in the mind. How be discussed later on.

is working. That will

Verse 110:

the pure

non-dual

illusion of the snake

(by) realisation

can be destroyed

by the discrimination of the rope

rajas,tamas and sattva respective functions

well known

gunaas

its

the

just as

as

named after

their

By realization of the pure, non-dual , can be destroyed, just as the illusion of the snake is removed by the discriminative knowledge of the rope. Its qualities (gunas) are rajas, tamas, and sattva, distinguished by their respective functions. This

, so difficult to understand and troublesome but you can destroy it. That is the great

positive teaching in

and Buddha’s teaching.

you can destroy it

though the pure knowledge of Bhramhan’s non-dual nature. That pure consciousness of and non-dual. Realize that truth

.

goes away.

one

Just like

the delusion that you are seeing a snake in front goes away when you realize it is a rope in front of you. You mistook it to be a snake. its three qualities are well known,

and

.

from the effect of , actual things and events in the world. From this you can infer the three constituents in the cause itself. Whatever is in the effect is also in the cause. It’s a great principle in

and

. We call it

from something; something can come

from nothing something cannot come only nothing can come. So

says if you see

Page 114

in effect, it is there in the cause. There it is in a balance state; here it is in a disturbed state, mixed state. That is the difference between the two. It has two powers, this

has two powers and those powers are handling us all the time challenging

us. What are you going to do with this? You can go beyond ,

are they

recon with these two powers. What

. Two powers are there.

means projecting.

means

hiding. First is and then comes just like the snake. First comes the real rope that is covered from your vision. Then you project a snake there. Without covering there is no projection. False projections cannot come until you hide the real truth that is there. So he is dealing with first , in verse 111. Rajoguna – nature and effects (verses 111-112) Verse 111:

projecting power activity

has flowed are produced

of rajas

of the nature of activity

initial grief etc

attachment etc which

from which

from this

of the mind

continuously

modifications

Rajas has projecting power (vikshepasakti). Activity is its very nature. From it the initial flow of activity has originated. From it, mental modifications such as attachment and grief are also continuously produced. In verse 111 you can see in this world effect of this

, consisting of the power of

.

is of the nature of action. Nature of outward thrust. That is the nature of . from that has come the entire evolution of the cosmos. There is something in me, I will project it out. Something is that background material of the astronomer; we just projected out, exploded into this universe. That projecting power is known as from . From the very beginning of the universe the operation and everyday life also it is in operation. S these things come from that

out of that of

.

is in

, comes attachment, aversion, pride, vanity all also sorrow, depression, grief even joy

Page 115

the way these modifications of the mind arise from this power of

known as

. Verse 112:

desire

anger envy etc

greed whereas

hypocrisy etc dreadful

from which ए

tendencies of man

this

spite

attributes ए therefore

egoism

there

rajas

jealousy

of rajas the cause for bondage

Desire, anger, greed, hypocrisy, arrogance, jealousy, egoism, envy, etc.—these are the dreadful attributes of rajas, from which the worldly tendencies of man are produced. Rajas is therefore the cause of bondage in life. You can see this

power of

operating in all our day to day life, our moods our actions

etc. What are they mind going out that is . means desire an outward urge, I am sitting quiet; I don’t feel happy, I go out. That kind of outward movement entirely propelling me out from where I am sitting that is call anger,

greed,

fighting violence nature as well as man.

of this

pride and arrogance

jealousy

. again that kind of egoism,

. All these are the very terrible products of that

operating in

Just in Bombay after our seminar in the Nehru center on the 22nd and 23rd January on the subject of scientific temper and spiritual values towards the end they arranged a show at Nehru planetarium. The subject was ‘The violent universe’. Very exiting show it was, the violent universe. And you are sitting the whole universal process is shown to you. Tremendous violence is going on throughout nature. In the stars everywhere. Star is breaking up, following another star, all sorts of that you can see going on there. That was represented in the film violent universe. Similarly, this

with

operating in a small way in us, but it is much more powerful

in the cosmos. There also it is going on in a tremendous way the effect of

. Later on a star dies

all this goes away. Instead of it takes in everything where you get what is called a dead star. Later on everything gets imploded. Within there in explosion, there is implosion. There is a new term in astronomy today. This is going out that is going in. So that not even or single Page 116

force will escape from that star. Everything will go in the depth of star itself. In fact, even this sun after some millions of years will start expanding, expanding, swallowing all the planets, finally becomes reduced to a small testa. That is the way of birth and death of stars according to astronomy. You can see the power of nature, known as life and my life.

ए

operating throughout the cosmos as well as in your these are the

s or attributes of all human beings

arising from the activity of in all of us. ए therefore it is that power is the cause of all bondage. That you call bondage comes from the excess of rajasic nature, . But there is the other power that’s called

making us outgoing, all the time. This is one power of

hiding power. First you hide the truth then you imagine something else there, so hiding is very important. Just like a sun is hidden by a piece of cloud, and then comes the wind and cold winds blowing. That is, one is means hiding or covering.

. First is

and the other is

then is .

means projecting. Now he deals with

.

Tamo guna – nature and effects (verses 113-116) Verse 113:

ए

this

veiling appear

transmigration

by name other

ए

of tamas it is this

of the projecting power

power cause

by which of man

of the actions

the thing of repeated

the initiator

The veiling power (avritti), is the power of Tamas, which makes things appear to be other than what they actually are. It causes man‘s repeated transmigration and initiates the action of the projecting power(vikshepa). This is called brings you

. ए

. Just hiding.

through that product of this death what we call power operating

the product of

the

constituent of nature

is what just hides things.

a thing appears to be something other than itself. That is the .

this is the cause of man’s constant birth and

or transmigration. . If there is no

it is also the cause of the second there is no

. That is the truth there is no Page 117

. First

there is no

then

. Now comes a majestic verse 114, it’s again in the

metre. Verse 114:

wise

even

learned

even

even proficient

even

adept in the vision or understanding of the supremely subtle tamas

does not comprehend

clearly

by delusion

get attached

in the various ways

taught

is superimposed ए simply

to its effects

the power

is overpowered

alas

this

real

powerful

by

even though considers of dire tamas

great veiling

Even the wise and the learned, and those who are expert in the understanding of the supremely subtle meaning of the scriptures, are overpowered by tamas and cannot comprehend Truth, even though It is clearly explained in various ways. They consider as real what is simply superimposed by delusion and attach themselves to its effects. Alas! How powerful is the great veiling power of dreadful tamas! Shankara goes into ecstasy. Alas! What a wonderful power is this the wisdom even of a great learned and wise man. and wise,

even though he is a scholar.

it can even destroy

even though one is very intelligent even though he is very clever, he says

very subtle perception he has regarding things, inspite of all these high qualifications one little breeze of this can destroy everything in him. And we see it every day. People in high position committing blunder after blunder, why? Something has taken place, some hiding has taken place. when he is affected by this

this

,

he understands nothing at that time. Even though he is told again and again that he is not correct, he will never understand anything at all, because he is under the power of this or

known as

. whatever is deluded super imposed on a thing he thinks that is the

right thing.

and he depends upon those qualities also which are superimposed on a

thing, which are not there really. Then Shankara claims

Alas! What a wonderful power is Page 118

,

this

the terrible power of

,

is the great

that

.

That is why in the ,

,

operating in all of us.

the famous book on the divine mother; this divine mother is these are the words used. That

, can operate in two ways, can make .

you clean, bright, luminous or dull, wicked, evil all can come from the same ,

dimensions; SriRamaKrishna said takes you to good where

.

takes you to evil and

predominates. So in the

it is said,

In one statement it is said all knowledge in this world are forms of that divine in this world are the manifestations of that divine

has got two

and all women

. Having said this, that this divine

can pull even the mind of a a scholar towards doing evil. That is the power of this . This is repeated in many places that don’t be too sure of yourself. Any moment this mind can fall from that height to something lower. Be alert, be alert again and again this book also mentions it that is the fact of experience. What

said in

day to day life, everywhere you can see the effect of

,

is not a theory it is a fact of

. Here is a nice man; he commits the blunder,

why? Effect of within. He commits a crime, he steals he does so many things though otherwise he is quiet intelligent. So this must be reckoned with all the time. Verse 115:

absence of correct judgement definite belief leaves

certainly

doubt

or of this

the projecting power

contrary judgment

lack of

one connected with this gives trouble

never

endless

Absence of correct judgment, contrary judgment, lack of definite belief and doubt—certainly these never leave one who has any connection with this veiling power; also, the projecting power gives endless trouble.

Page 119

This constantly harasses the whole world including you and me. Absence of right judgment or presence of contrary judgment; want of definite conviction and doubt, these certainly ever desert one who has any connection with this varying power. This then the projecting power is ceaseless struggle. Both these together create all the trouble within us. That’s why right thinking discrimination, these are to be constantly practiced by which we keep these process at bay. They don’t come and invade us, alertness is constantly emphasized. Therefore….. Verse 116:

ignorance

laziness

dullness

the attributes of tamas ए anything

with these

like one asleep

sleep

inadvertence

one tied up

stupidity

never

comprehends

like a stump of wood ए verily

remains

Ignorance, laziness, dullness, sleep, inadvertence, stupidity etc., are the attributes of tamas. One tied up with these cannot comprehend anything, but remains like one asleep, or like a stump of wood or a block of stone. When this in its ic form is very strong on anybody, what will be his behavior? Ignorance, lassitude means laziness, dullness, sleep, inadvertence, stupidity these are all attributes of . One tied to these forces does not comprehend anything. But remains like one asleep or stock or

. When it comes to all of us this is a fact of experience. Even in day

a stone. That’s called

to day life very active one day, on day everything is dull. On that day in the individual. But when pure

has become dominant

comes the whole thing changes.

Sattva guna – natue and effects (verses 117-119) Verse 117:

Page 120

sattva

pure

like water

for transmigration getting reflected

yet

provides

with those two

there where

reveals

in combination

the light of the Self

like the sun

entire

inert (world)

Pure sattva is like clear water, yet in combination with rajas and tamas, it provides for transmigration. But when the light of the Self gets reflected in sattva alone, then, like the sun, it reveals the entire world of objects. When these universe.

and

get a little mixture of

then you find normal activities in the

That’s what brings universe into being.

like pure water

transparent, everything is transparent clean and clear, that is other two

.

mixing with the

it becomes the cause of these repeated experiences in the world

birth-death-birth-death going on.

in this

manifests a little and that is your you conduct the affairs of the world.

he meant, the

that is your understanding or intelligence. And with that

, You are able to understand this world, you light up the world through your knowledge, that is called knowledge, knowledge lights up things. Everything was in darkness now knowledge is lighting it up. That knowledge is the presence of within this combination of can. That’s why the word predominance of

within us. and the word

and

cannot reveal things as

are interchangeable,

means

. So

is

.

Verse 118:

of mixed sattva pride etc

Niyamas

yearning for liberation unreal

and

are

characteristics

Yama etc

faith

and

the divine tendencies

verily devotion

absence of also turning away from

Page 121

The characteristics of mixed sattva are, utter absence of pride etc., yama, niyama etc., and also faith, devotion, yearning for liberation, the divine tendencies, and a natural turning away from everything unreal. When you have a mix of

operating in you.

with element of

higher developments come to an individual what are they ,

becomes less, then control these things come to us. liberation then

and

a certain absence of pride. That means

self-discipline, self-

great faith and conviction, in the

then certain

you have the

devotion and

desire for all those

attributes of divine virtues come and gather within that individual. and mind becomes withdrawn from unreal things it becomes loth to seeking real things. So the increase of

in the individual is essential for ethical life, moral life, and higher spiritual life. Even to

become a good citizen of a democracy you need little element of if it is only and either you will be lazy as our people are, they done work, they spend all the time in chatting and drinking Tea, they don’t do work at all.

you can see

you can see, but

punctuality, dedication what all concerns a citizen will come only with a little touch of

comes duty, I can say

throughout India this is the little change that has to come. A little coming into the mind energy is there mostly self-centered, I must get! I must get! What about you? I am not concerned with you, how can you build the nation with such an attitude, therefore when a little comes into this mixture then something happens to you. All these qualities begin to come. We become a servant of man; we try to do good to all. We sit in a chair and with the help of the chair do lot of good to the people. Because we have been able to rise to the level of what the chair represents. The chair represents the service of the people. Any chair, even a clerk’s chair, represents service of the people, we are able to rise to that level of that understanding only when a little of

element enters into the system; we

evolve out of our physic energy. This evolution of new forms of energy as I said in the first and second day you take crude oil and refine it. Similarly, crude psychic energy we refine, out of which you get

. when

comes automatically you are able to work for the people, serve the people, very

often, you find a discipline is in post, we resist it, because that

element has not come. And

maybe there is no , we are slavish in mind. ic means slavish. A disciplined man is a free man, we forget it, discipline is mark of freedom. Indiscipline is mark of slavery. Punctuality, sense of duty is the mark of a free person, the British were free they understood the meaning of duty, meaning of punctuality. Nobody has to be pushed into the duty; it’s my privilege to be dutiful, to be punctual. Now that is where little element of the element of

comes. We don’t have

therefore we are not punctual and we are not dutiful, why shall somebody push me

into it, it’s my privilege, it’s my honor. That is the sign of presence of in the individual as I told on one of the Sunday lectures there a remark of a Japanese gentleman who came to Bombay and told one of the Indian friends , “we export so that our nation can live, we cannot swallow whatever we can produce in our country, but when I came to India, I found everybody has a wrist watch, everybody, the rickshaw puller and the officer, everybody has a watch, but the strangest thing was everybody has watch, nobody keeps time. Nobody keeps punctuality. What is the use of a watch?” STATUS! Page 122

STATUS! STATUS! Watch is meant to show you when to reach a place, we have not understood that truth, and all this you will see character deficiency coming. Energy is there, plenty of energy, but it’s a crude energy a touch of can bring high character we become servants of the nation, we become citizens of nation with sense of responsibility. That’s why this is a profound study. Studying the psychic constituencyness, how to change the ratio of those constituents, so that the positive elements can become dominant in you and me. from whatever is unreal is possible with that presence of without the mixture of this

and

withdrawal in the mind. But when the

is pure

you will develop high spiritual qualities.

Verse 119:

of pure sattva one's own self

supreme

supreme Self

characteristics peace

by which

cheerfulness contentment

the experience of bliss

devotion to the

the everlasting essence of bliss

comes to enjoy

The characteristics of pure sattva are cheerfulness, self-realization, supreme peace, contentment, bliss, and a steady abidance in the supreme Self, by which the aspirant comes to enjoy everlasting bliss. The effect of pure

are these. What are they?

wonderful quality of tranquility in mind.

Cheerful and tranquil a constant attitude of cheerfulness and tranquility of one’s own true self. That I am the

, that knowledge slowly sets in.

peace of mind, you feel as if you are full with a sense of peace. well established in the supreme

contentment

experience supreme great joy

. All this you are able to get

by which you experience constant bliss, the taste of constant bliss. Whenever satvic element comes in these things become a normal state of man, spontaneous, natural, and effortless. That is the language used here.

Page 123

Causal body – its nature (verses 120-121) Verse 120:

unmanifest ए that is named

this

as a combination of three gunas

(as) the casual

its special state organs and the intellect

body

described

deep-sleep ए

of the individual

are suspended

that

the functions of the sense-

This ―”unmanifest” described as a combination of all three gunas, is the casual-body of the individual. Its special state is deep-sleep, in which all functions of the mind-intellect and the senseorgans are totally suspended. We refer to the the

the gross body, we refer to the

or

the subtle body, now

speaks to us of a third body still more subtle and we call it

the causal

body. And the causal body is what expresses itself in the sleep state. In the waking state dream state

in the sleep state

the causal body, it is called. Extremely subtle, ए

this is gross, that is subtle, and this is still more subtle. this

this

consisting of the three gunas

that constitutes the

this individual. The whole of that original state of

with the three gunas you have in the

.

there is a distinct state of the

of

that is called

deep

sleep, its own state, when all the activities of the sense organs and the are completely suspended in that state of deep sleep. Verse 121:

Page 124

all kinds

perceptions

remaining ए only anything

complete cessation deep-sleep ए

of the intellect did not know

thus

in the seed-form of this

indeed

experience

the universal verdict

The mind remains in a subtle seed-like form in deep sleep, which is the state of complete cessation of all kinds of perceptions. Indeed, the universal verdict in this state is, ―”I did not know anything then”. In this state of profound sleep there is suasion of all kinds of perception whether physical, sensory or mental. No perception in deep sleep, mind remains in a subtle state, seed like state. Just like a tree, it becomes involved in a tiny seed, that seed contains all the tree, but invisible form. Everything in it is extremely subtle form you see. So in this state of absolutely subtle form, all the

you see the mind remains in the seed form,

s all the

s that took us out into the action we are become .

involved in an extremely subtle form and mind becomes subtle in that state of

this is well known experience by everybody in this world that state

when we say I know nothing, do you know anything then, NO!. I know

nothing but there is something positive, I was full of joy, full of bliss, that is the nature of experience report by everybody, a child, a grownup, an old man, everybody, a sage, a saint, everybody will have the same report regarding this experience of deep sleep. So, Not-self – its description (verses 122-123) Verse 122:

body

sense-organs

modifications whole

and

pranas

sense-objects universe

mind pleasures etc

ego etc

all kinds

space etc

upto the unmanifest

this

(their)

elements the non-Self

The body, sense-organs, Pranas, mind and ego etc. and all their modifications; the sense-objects and their pleasures etc; the gross elements such as ether, in fact the whole universe upto the Unmanifest--all these are the non-Self. This sloka is the answer, 122 verse, answering the question when we were studying verse 49 or something when the disciple asks this question…… Page 125

What is the self, what is the not self, he took up the not self-first, that is the most obvious thing in the experience, a child looks out and first thing experiences this world, not itself. Child doesn’t know itself it knows the world first. Child cannot say I until it is 2.5 years old. Always it knows this, this, this. so we investigate first this world of objects, so the world of not self, the world of the object and then we shall dig into the subject, so here, this sloka summarizes all that we have studied so far in saying this is called the body

the sense organ

all types of modifications misery etc,

,

not self, what is call this is mind and then

,

the sense of ‘I’ the ego that is within.

all the sense objects

all experiences of happiness and

all these primordial elements like

five primordial elements

and

all the

the entire universe, which you can characterize as this by a

demonstrative pronoun

all this

of that primordial state of nature

undifferentiated state the whole thing is called

that

not self. All this is not self. What a

wonderful analysis and classification, everything that is objective is and that means from the primordial nature up to this body which is solid and tangible and all the objects that are solid and tangible including your mental experiences pleasure and pain and all these things including the ego in you all this is

not self. That is the fine conclusion of this analysis which has been going

on for the last several verses. Then naturally the question arises, if all this is left to be called finger, it is

quite a legitimate question. Everything is

is anything

whatever you put your

? Yes that is most subtle part of this

, but is there anything called

investigation. And that is the greatest contribution of the Indian sages. What is this what is the true self. Some slokas later when the student will ask a question a profound question, it stands at a cross roads of philosophical and spiritual destiny of a man the teacher praises him and he gives a beautiful answer that we shall come to a little later. Theory begins here. He says… Verse 123:

the effects of primordial nature not-self

know

all

beginning from mahat, the first manifestation of

upto the gross body thou

unreal

this

of the nature of the

like the mirage waters in desert Page 126

Everything is due to the effect of Maya—from Mahat down to the gross body. Know that these and itself are the not-Self— therefore, they are unreal, like the mirage in a desert. From

to all the products of

,

coming from

body.

is the cosmic mind the first product of

call it

it represents in our day to day experience the seed is

to

up to this

is called the cosmic mind in Sanskrit we put it in the soil the first

thing that comes is a sprout that sprout is called cosmic mind, out of which all the other things branches, twigs, leaves, flowers fruits all come. That is called the fully manifested universe of the tree, which was originally a tiny seed. in a dessert

understand this as

water

Page 127

Volume 9: This huge banyan tree originally a small tiny seed. That’s why many of the astronomers will tell today, that background material from which this universe came out through an explosion, that big bang that took place that was small thing, extremely small, but it was so dense, everything was included there, and the rest is coming out. Even now the whole universe is moving, majestic picture of the cosmos you can get and that is very interesting from that point of view. from that

up to this concrete body that is yours and mine,

very solid, very spooler, gross, all this

all this is called

of the nature of , not self, a desert, in a mirage. That is the nature of this.

unreal, not true,

understand this as

water in

Field energy, nuclear physics, from which millions of particles come out, hardly a fraction of a .

second they live and go. These are all coming and going reality, the field, from which everything comes.

And this is the

So we started with an object and we go to the subject. In physics we are going to the root of all these objects. That you get in physics as the field energy the whole universe this molecular structures essentially they are nothing but that field energy. Similarly, we use a spiritual language dealing with the same subject this infinite

of the pure consciousness that is where we have to return

and that is our true nature. That is the great teaching that this book and all the great to all humanity.

s give

. The Self – its nature (verses 124-135)

Verse 124:

now

to you

having realised

I will tell man

the real nature from bondage

is freed

of the supreme self liberation

which attains

Now I will tell you of the Real Nature of the supreme Self, realizing which, one becomes free from all bondage and attains liberation. Now I shall begin to tell you the nature of that that self, that subject, not an object. Object we have studied from the most subtle to the most gross. The whole range of objects we have studied. And they are all unreal. There is something behind which is real. I shall tell you that subject just now.

Page 128

the nature of the

I shall now tell you.

if you know this truth, any human being can become free from all bondages; he will realize his own true nature. aloneness of reality; one alone and not two.

he becomes free, becomes

that absolute

If you can ask that question astronomically, if all this universe is finally taken back to that primordial state, that cosmic primordial state you will get the same answer, I am alone, there are so much variety here, but in that primordial state, there is only one single ball, a firey ball, that’s all it was there, that itself was there. That is the wonderful hymn in the Rig Veda, where what was in the beginning? We cannot say there was something, we cannot say there was nothing, that’s where begins

,

the famous

hymn, it is called in the Rig Veda. Many modern thinkers, western scholars, have very much appreciated the subtlety of the tremendous verse, which ends up in a note of agnosticism. Who know what existed then, gods knew it? NO! Even they could not have known it; they are later than this creation. How could they know what existed at that time, that’s how the mantra ends. Here he says, there a beautiful positive statement comes immediately, what to define. Verse 125:

there is

something

the thought of the ego distinct from the five sheaths

Absolute Entity

eternal

the Witness of the three states

Substratum for being

Something there is, the Absolute Entity, the eternal substratum for the experience of ego-sense. It is the Witness of the three states and is distinct from all the five sheaths. There is a certain reality,

it is by itself, eternal not undergoing any

change and modification, which is support and basis of the awareness of ‘I’ ‘I’ ‘I’, we have got so many ‘I’ experiences all the time, behind it, is a constant ’I’, these experiences come and go, ’I’ in the waking stage goes away when you go to dream, ‘I’ in the dream state goes away when you come to waking. ‘I’ in both the states go away, when you go to sleep, but all these are relating to one single ‘I’, what is that ‘I’, it is ‘I’ who went to bed and slept; it is ‘I’ who became waking. It is ‘I’ who went to sleep, which is this ‘I’, certainly it cannot be waking ‘I’, not the dream ‘I’, nor the non ‘I’ experience of the sleep, it is something. Therefore he says eternally there, when you speak of change, in our great philosophy and psychology, change implies changelessness. A person is sitting in a room, visitors come one by one, sees him; goes away. All have changed every minute people coming, going, people coming, going, but somebody was there all the time, and he alone can say, he was always there, A came and went, B came and went,…suppose the first man who came and went, can he say second man came, third man came? NO! one who was always there, he can say, Page 129

A came, B came, etc, that’s what he means

whenever you perceive change, the perceiver is

changeless, that is a simple truth,

support of the various

experiences of ‘I’,’I’ with the witness of the three states, of waking dream and sleep, he saw the waking, he saw the dream, he saw the sleep, he was always there, otherwise if he had come along with the first, nobody would have said, I have seen this and that, apart from the five

s, body,

s,

,

and the

. These are

the five s which will be discussed later on. Apart from all the five s, is the it, that is our true nature, in this book later on you will find this will be emphasized. Having said this, where do you look for this

, free from

, in the sky, in there? NO!, your own self, you are

that, it’s not an object, that’s why , , when you come to the 250 verse, in that area, the teacher is teaching the student, student has understood it, and now teacher says, realize this truth, this is your true nature, you are not a tiny organic system, you are not this tiny ego, you are that infinite , know this truth, in a series of 10 verses, expressed in that beautiful Sanskrit, beautiful poetry, this truth is conveyed, to all humanity, in those verses.

That is the first verse, such music, such power, a profound truth, is being conveyed, to all humanity. Free from distinctions of , , , , these are all limiting the unlimited. essentially unlimited. You are getting limited be these formalities,

Free from the distinctions of

,

, name and form,

and

You are

, good and bad.

Beyond the distinctions and limitations, space time and sensory objects, , , you are that . try to realize this truth in yourself. That we shall come to when we come to those remarkable verses, after about 250 verses. So,

is the witness of all the three states. Just like the whole solar system, has the Sun

as the , everything going on here every modification everything the Sun knows. His ray can penetrate in the darkest recesses. What you call dark is not really dark then cat could not have seen darkness, our eyes cannot see that’s all. But light is there, infra-red, ultra-violet, all forms of light are there. Similarly, in this human experience, there is one eternal it is called the witness of the three states. Waking state is seen only in the waking ego. Dream state is seen by the dream ego, both are dissolved in sleep. And one sees all this, who is that one? That is our true nature.

Page 130

Apart from the five

s,

s are all objects, the

is the

subject, eternal subject…… Verse 126:

that which sleep

intellect

knows

everything

in the waking, dream and deep-

presence of its function

absence

as 'I'

thus

this

That which knows everything that happens in the waking, dream, and deep-sleep states, That which is aware of the presence or absence of the mind and its functions, That which is the essence behind the ego, That is ―”This”—the Self. who knows everything that takes place in all the three states. when you study these verses, you study that is something profound that took place in India. Every culture starts believing in a god, even the most primitive culture. Some power is there, something, regulating this universe, even the most primitive tribal cultures believe in this concept. And highly developed civilians also develop this concept of god. Somewhere there is a god there, let us pray to him. God is there somewhere, but where? We put in the sky we put it here and there. Only in this country, this god was taken and analyzed. Are you true? Is there such a god. Is there that is self-existing, eternal, ever free, and ever pure. These are merely conceptions of god, go there and go here, so this in the s subjected this god concept, into a thorough investigation. Turning it upside down, are you true? Are you true? Most of the gods could not stand at all, they couldn’t stand this questioning, so gods were vanishing, one by one. But real god cannot vanish by questioning. That god we discovered. These are the words we expresses the nature of god. God eternal self of all, ever the self, never the not self. The center of infinite energies that what was given in the

s, later on in

and other books.

And even Krishna will say, and the self in all the beings.

and

I the trip that runs through everything in this universe.

all these

beautiful conceptions, and the root in this great investigation, in the s, after all you call it Indra, Mitra, varuna, or Yahova or Allah, these are all words, what do you mean by this, this questioning of the meaning of the words, only in India it took place. A thorough investigation and discovered the immortal hidden in this mortal human system in all beings, god hidden in all, not something external, extra cosmic, if it extra cosmic it becomes super natural, beyond nature, in there is nothing super natural. Our concept of nature includes that transcendental reality, and this reality which you see as the world. That is

and this is

both together constitute the unity of the divine,

as both these aspects.

,

-

Page 131

So , , its functions, you can get it in waking state and dream state, and its non-functions you get it in sleep that is

and this

sees the functioning of this

in this waking, in its dream and in

its non-functioning in . That is the supremely omniscience divine, we see in our school books god is omniscient. What does it mean? The alone answer to this question, here in this very human system, there is the divine reality, which knows everything, which see everything, every change, every modification, that is our true nature. That is how god is presented, in the presenting it here,

s and we are

that is our true nature,

that is this ‘I’. So when you say god exists, does it affect god, it’s only a a modification of your mind, god exists is a concept, god does not exist is also a concept. Concept doesn’t affect the which is behind our concepts, who is the witness of our concepts that is profound discovery in this book. Little later Shankara will say this truth. I quoted this when I corresponded with Julian Huxley on the book “Message of s” when he said god has disappeared from modern horizon through modern science is a smile of a cosmic Cheshire cat that is what he writes there, a cosmic Cheshire cat is god only smile remains and cat is gone away. We have destroyed the cat, smile is there he said, so I said, study Shankracharya’s presentation of the subject. the affirmation that god is, the negation that god is not, neither of these affect god himself, why? He is the seer, witness of both affirmation and negation. What a wonderful deep psychology you get in this statement. That’s ,

what Shankara is telling here, , that is the ‘I’ eternally there, watching the disappearance in sleep, and is always there ‘I’, ‘I’, ‘I’ the real ‘I’.

’s operation, watching the

’s

In the Old Testament, a little echo of this you can get, when Moses got the order from god, go and tell your people I have sent you, what shall I tell them? Moses asked. ‘I am’ sent it as my name ‘I am’ the eternal ‘I am’ that is the nature of god. Its rational presentation you will get only in the

s,

nowhere else,

s,

itself says,

and Shankara comments,

the purusha or the ए

taught in the

etc. nowhere else in the world, is this presentation

done, except in the s, but great mystics Christian, Muslim, and other mystics have experienced it, and they couldn’t expound it, because of the logical constraints. We all know the logical constraints, you could take a god and throw him away, so many gods have been de throned, in our history because in external god, just like and external sovereign we will always have loyal people, disloyal people, rebellious people, and some people who will de throne him, and will kill him also. Similarly an external god has no particular status, I can revolt against it, but god in ceases to be external, is your own self. You cannot affirm him, you can deny him, and you can experience him. That is something wonderful, that’s why in Advaita there is no fear that god will suffer. God will never suffer, it is built on rock you can say. Philosophy is built on rock, advancing science does not touch this philosophy but it destroys many of the theologies in the modern world, you see the strength of

, in this modern highly scientific age. Page 132

Verse 127:

that which

sees

which illumines this (the Self)

itself

all

which

the intellect etc

does not see

not

that which

anyone

which

that

illumines

That which sees all but which no one can see; That which illumines the intellect etc., but which they cannot illumine, That is the ―”Self”. He says, he sees everything,

he sees everything in this world,

him none can see, that is the nature of

, nobody can see the

or none can see the

because it becomes an object then. It is a subject, eternal subject, gives life to Our mind and

makes

he gives energy to

an intelligent principle, otherwise it’s only an evolution of matter.

are all evolution of matter according to Sankhya and

, but a little light on

the comes its way it becomes active. Just like a piece of wire, absolutely cold and dull, little fire enters it becomes warm, hot and also luminous. Take away the fire again it is itself, the whole body mind complex, has no life within itself, neither the sensory system, has any life within itself. But they are full of life today. How? The infinite behind it which is described here as light of all lights. The light that light’eth every soul that come into the world, says St. Johns gospel. Same idea is put in the St. Johns gospel. which energizes this

and sense organs.

nothing

can energize the . It is the source of all energy. Like the Sun energizes every energy in the solar system. None of these can energize the Sun. You don’t take torch light to show the child, child will look at the sun. I am showing the sun with the torch light. Torch light’s light is nothing but a little reflection of the solar light. So in the next verse…. Verse 128:

by which anything

universe

this

as It's reflection

is pervaded this

all

which

does not pervade when It shines

this (the Self)

That by which this universe is pervaded, but which is not pervaded by anything, which when It shines, the entire universe shines as It‘s reflection, That is the Self. Page 133

who pervades the whole universe, just like solar radiation pervades the whole solar system, that’s why we worship the Sun, as the symbol of , because I read an article in the national geographic magazine, dealing with the sun and the author concludes the article ‘life and light are intertwined, everything in this solar system is nothing but solar radiation in some form or the other. The food that you eat, the cloth that you wear, the oil that you use, the digestive power within you all that is nothing but solar radiation’. Light and life are intermixed in this whole system, that’s why we adapted sun as the symbol of divine. And the greatest mantra of the Rig Veda is Gayathri, which is worship of the sun. Not this physical Sun but the reality of which this physical Sun is a symbol.

,

,

is the Sun.

same

language is used, when you understand the , he pervades the whole universe. Sun pervades only the solar system, what about millions of other systems, there is one infinite reality the infinite.

, that pervades everything, but nothing can pervade it. Because it is so

this whole universe is full of light. Where from the light has come. Light has come from that pure consciousness which is the light of our lights. that light lights up this universe. Including the sun and stars. This is an adaptation of a great verse in the Katopanishad. Says, . that sun cannot illumine the nor the moon nor the stars nor the little fire that is in your house, why? That is the very principle of life, principle of intelligence or consciousness, therefore it lights itself, and it lights the whole universe as well. therefore it described as the light of all lights.

by whose light the whole universe is lighted

That is why light is used as a symbol in meditation. Meditate in the lotus of heart known as light the beautiful symbol. Because light has two qualities. It illumines itself, it illumines things also. And the highest light of this nature of the universe itself

, which is self-luminous, yet illumines the whole

.

Verse 129:

whose in functions

by very presence

body

(their) respective

sense-organs perform

mind

prompted

intellect

like

That by whose very presence the body and the sense-organs, the mind and the intellect perform their respective functions, like servants!

Page 134

Whose very presence in this physical system makes sense organs mind, lumens by its very presence

,

,

and all active and ,

and

each one functions in its own respective ‘I’ ego. Eye goes to eye form, ear goes to ear form, etc all this because of the present within just like like it’s the master and we are the servants. By his order servants are functioning is various ways the whole body mind system, are servants instruments functioning in various ways at the command of the one behind the infinite . Verse 130:

beginning from ego pleasures etc are known External Knowledge

upto the gross body as a jar

sense-objects

that by which

and of the nature of

That, because of which everything—the ego, the body, the sense-objects, and their pleasures etc., are known, as clearly as a jar, is of the nature of eternal knowledge. This body and up to the

the ‘I’ notion in us, all these things

objects outside all experiences of pleasure, pain etc

all sense

by whom all this is known just

like you and I, pot in front of you. It is a pot. Similarly this knows all these as objects. Objects of knowledge, objects of perception, he being eternal subject which can never become an object. That is the nature of the

, ever the subject, never the object.

The body is sometimes the subject, sometimes an object. When I sit on the chair, chair is the object and I am the subject, the body. But body becomes the object when I deal with the bioenergy within me. That becomes an object when I deal with the psychic energy within me. In this way you go deeper and deeper what was called subject ceases to be a subject and becomes the object. Dr. Radhakrishnan in his commentary on refers to this, when you penetrate into the human system, searching for the true self you come across so many pretenders to the self; that is the language. They pretend to be the self. Body pretends to be the self, the mind pretends to be the self, when you question him, No!, he is not the self. So Ramakrishna said when you go to see a Maharaja in the palace, you just see, in Mysore we have particularly seen the first peon standing there. He really looks like a Maharaja, beautiful dress and turban, people mistake him to Maharaja. No No! I am not the Maharaja go further in. Go on, go on until you see the real Maharaja then you will not doubt at all. So within this wonderful human system there is a real king of our things, you must find out and that is our real true nature. Our own self, we are the king.

Page 135

In the Bruhadaaranyaka this is told, you are the king, you are not the creature of gods in heaven that is the wonderful language that is used there. If you don’t realize this truth, you have to remain a creature. That is the language used you become a to the devas. A creature to the powers above you, just like in feudal society, we are all creatures of some feudal order, democracy comes that creatureliness goes away. You are all sovereign is that the meaning of democracy. Every citizen in sovereign is free. That is the vedantic message to everyone, be free, be free that is your birth right. That is your true nature, body mind none of this is free; the only focus of freedom is the infinite

, which is your true nature.

Just like I see a pot in front of me, the pot is an object I am the knower. Similarly, this body and all the other ingredients of the body mind complex, all this is known by some entity, and that is our true nature. We are the knower, the self, the seer, and not the object, that you have to realize. In modern materialistic philosophy man is reduced to a machine, and we protest against it all existence to this philosophy is mural. All protest against this is mechanization of man. Man is not the machine, his body is a beautiful machine, but there is something in man which is unique. That something must be realized. Saying this, our teachers will say that! You are that!

,

, you are

he said there is some such reality it is for you to investigate, the entire body mind complex, investigate it, our teachers have done it. Like physical science is investigating nature, go into the every depth of nature, declaring the nuclear power within the piece of matter. That is the profound investigation. Similarly, here is an investigation into man himself. Beginning with the body, sensory system, and a few verses later, this investigation will be done, through the principle called five sheaths, body, , mind etc. As taken from what they did was this penetrating study. But when you study man, inwardly in the penetrating way, it is quite different from you study matter outside. You are a part of the matter. Here you study yourself. That is the great difference between studying the piece of matter outside and here studying yourself. It’s the most intimate study that you can ever do. So 131 sloka says….. Verse 131:

ए

this

the innermost Self constant

everything ए

the Purusa, Being

ancient, primordial, primeval

of the nature of experience of undivided, indivisible Bliss ever the same

commanded by which

reflecting through different thoughts

the speech, the pranas, etc.

act

Page 136

This is the innermost Self, the Primordial Being, whose essential nature is the constant experience of indivisible Bliss, which is ever the same. Yet, it constantly gets reflected through different mental modifications and, commanded by which, the sense-organs and the pranas (vital airs) perform their functions. ए S this is the inner self. inner self, whenever you speak of the self the finger points to some center within yourself. When you think of the world finger points out. That is called of reality this is called of reality. Outward inward, tangential radial, as I use the language dealing with energies which are known as tangential energies, energy within man is radial energy. You are going to the inner most center of human personality ए S self,

prime person, the

this is the inner

,

ancient, timeless, that is

of the nature of continuous unbroken experience of bliss, that is the nature of

.

always one and uniform no change, beyond modification and change. pure consciousness. That is the

,

comes, enlightenment.

sense organs

means the

the very presence of the

of the nature of

, just like lamp pure light, illumines itself, illumines the world

outside, that is called pure consciousness. the word

ए

means awareness, out of which ,

means speech that means all the

s within, all these things move and do their functions because of behind, if the

is not there, these are all dead.

Sri Ramakrishna said, zero has no value, two zero, 10 zeros no value, but put one behind, all become full of value. That one is what is hidden in all of us. By this presence these activities go on. When the fire is below the pot, the potatoes jump up in the pot, but when the fire is withdrawn potatoes become quiet. The fire was doing all this work. Similarly, in this body mind complex, what is that which makes all these activities going on here. That is the consciousness,

we call it in our language.

by whose desire speech and other organs and the functions they perform, very clearly they do.

, the very principle of intelligence, pure of the nature of pure consciousness. s function in this body, respective

Verse 132:

ए in this very (body) intellect splendor universe

in the mind of full of sattva

in the atmosphere(space) of the unmanifest in the sky this

high

like the sun

shines

in the cave of the of captivating by its effulgence

illumining Page 137

In this very body itself, in the secret cave of the intellect which is of the nature of sattva, in the space (akasha) spoken of as the unmanifest, the the Self ( ), of captivating splendor, shines like the sun, high in the sky, illumining this universe by its very effulgence. here itself, in this very body, the word

means here,

pointing to somebody in heaven. full of

in the

a

that is undifferentiated. .

undifferentiated

we don’t say

dimension of our personality .

the cavity of

it is compared to a cavity, a cave there

there is

that particular area where the

it is just compared to a cavity

means there,

is

The world

you can differentiate it, here it is

fully effulgent

.

just

. Lighting up this whole world, similarly, within this body

like sun is shining in the high

mind complex, in the deepest layer, of this personality, is an infinite sun, the pure consciousness.

by his

of the nature of

he illumines the whole world

including solar system, all that you find lighted in this world has come from the light of the

.

That is light of all lives that is the language used, that is the nature of the . We are not a bundle of darkness and delusion. We are a spark of divinity, spark of light that is the hopeful message given by

.

The light, the beautiful expression I quoted from St. Johns gospel among all the gospels the four gospels of Christianity in St Johns gospel you find this wonderful mystical dimension which you find emphasized in . And the last gospel to be written lot of influences in the middle east where there from India as well as Buddistic religion traditions where you find the new beginning of the gospel. In the beginning was the light and we are all children of that light the light that lighted every soul that cometh into the world. That is the language and the light is in darkness and darkness comprehended it? No. What is dark cannot understand what is light, the light is in darkness. That’s why there is a poem by Robert Browning the British poet from the last century highly influenced by Browning, Tennyson and also Wordsworth etc were all influenced by Indian mythical power. In fact yesterday I got the letter; somebody has written a book on ‘Mystical influences on English poets in 18th and 19th century’ they want me to write a foreword to that book. Well known professor has written this thesis and it is highly commended in England in the Oxford University. Professor has passed away but his children what me to do something about it. There in this, in Browning’s poem ‘paracelsus’ there is a beautiful expression ‘the imprisoned splendor’ that is the wonderful language that

is an imprisoned splendor. That splendor is there, imprisoned

this ic system cannot appreciate that light. Therefore we see other lights, though the light is always there. So this the light of god hidden in all of us is lighting up the whole universe, including the Sun and Moon and stars and all of us. Therefore we call it the light of all lights, in the daily evening prayer in the shrine swami Vivekananda’s poem. You are the

of all

s. But where are you? Page 138

Far away? No! You are here in the cavity of the heart is present always that wonderful light, that is the greater emphasis in all mystical dimensions of religion. Whether it is Islamic, Christian, Hindu, in all, the mystical dimension emphasizes the presence of god intimate to us nearest to us our own self. He is not far away, he is not there there. So Sri Ramakrishna said whenever you say there there that means ignorance. Whenever you say here here, that means knowledge. ‘Ekhane ekhane , shekhane shekhane

’ in Bengali he said whenever you say ‘shekhane shekhane’ that is

. He is here, nearest to you that is the language taken from

s.

Verse 133:

the knower

of the modifications of the mind and the ego

of the activities done by the body, sense-organs and pranas ball of iron

them

following I.e. Taking (their) forms

does not change

like the fire in a does not act

in the least

The knower of the modifications of the mind and the ego, and the activities of the body, the senseorgans and the vital airs (pranas), which apparently take their forms like fire in a ball of iron, is the Self, which neither acts nor changes in the least. the knower, three words are there, , , the knower, the knowledge and the known. All these become unified in spiritual realization. So far as this body mind is concerned, he is the knower

, knower of what?

all the modifications taking place in the mind

and in the ego sense. Constant changes are taking place, he is the one who knows all this, .

and all the activities done by

whatever activities they do, knower behind this the is there. S just like a piece of iron when it is connected to the fire, fire enters into the iron, and it becomes illuminous, all blackness goes and coldness goes, becomes luminous, so long as fire is there, so within this body mind complex that is the fire lightening up brightening up this body, sensory system mind, everything.

means iron,

S

alive, Agni is taken away they just die.

if follows, wherever Agni is there, these are it doesn’t do anything just remains, fire does not do

anything, yet it illumines and heats up everything also, it itself is remaining absolute stationary can we say fire has become modified into a piece of iron, not at all, it has

Page 139

never any modifications, no form at all, but it takes the form of the thing which it affects there, it remains itself formless. So the working through the ‘I’ sensory system becomes sensory knowledge, working through the mental system becomes mental knowledge by itself its pure knowledge, these are all affected by the

, then comes that beautiful verse you find in

.

Verse 134:

is not born

not die

not undergo change

does not grow

eternal

is not dissolved

in the jar

does not decay

even when destroyed like

even

does

body

this

space independent

Neither it is born nor does It die; neither does It grow nor does It decay; being eternal, It does not undergo any change. Even when this body is destroyed, It does not cease to exist, like the space in a jar does not become extinct when the jar is broken. In the

in the second chapter Krishna is telling, that this self of man, is not born, it doesn’t die, he

doesn’t cease ‘to be’ and so on. adapted here Shankaracharya says have death

,

that is the sloka there, it has no birth, and that which does not have birth cannot

doesn’t grow,

destroyed,

doesn’t modify it is

he doesn’t become reduced, and finally get eternal, it is the

in every one of us.

when the body ceases to be at the time of death, the abides, the body comes and goes

,

remains,

just like

the beautiful example, we compare the or God as beyond space and time, unlimited by space and time, therefore, infinite. If it limited by space and time, it is finite. If it is unlimited by space and time then it is infinite, so that

can be as much in you fullness, as in me, no partition of

is there, it is and the one example they take, is space, space is a wonderful example, you make a pot, and you find little space in that pot, though space has been caught in that pot, has it divided the space? Not at all!, you may have 20 thousand pots, the space is still undivided, you break the pot, what happens, space was there, space is there, pot is gone, that is all, an appearent limitation is gone nothing else. This is the wonderful idea, the omnipresence of the fullness. Not that you have a fraction, I have a fraction, No! The cannot be fractionalized. It is

, is everywhere, in its is the only reality which

that is the language used. Page 140

So I like this statement by American President Abraham Lincoln, when he became president, he had to leave his home state city Spring Field in Illinois to Washington. So they gave a farewell, and he gave an emotional speech, to his own people. There he uttered these words, ‘I love the city, I worked long here, my children were born, reared, some are dead and buried here, but duty calls me to Washington’ saying this he said, ‘Commending all of you, to the care of him who can remain with you, and yet go with me to Washington I take leave of you’. Body is like this, it can be with you and with me also, beautiful idea what you get in . That is why when you go beyond space, any reality beyond space and time is certainly impartible you cannot divide it anymore. That is the nature of the

.

And in nuclear physics, even though we are dealing with physical realities we are coming to a dimension of matter where these ideas come. The electron can be here, or there, you cannot ever divide the electron, you cannot put it here and say not to be there. I was reading Haymer’s famous remark that the electron behaves in a strange manner, it jumps from one orbit to another, suppose you heat a metal, the electron jumps orbits, what the wonder is, when it jumps from one orbit to another, it does not pass through the intervening space what is the nature of that reality which behaves like this. So, even in physics when you go deep into you are coming in touch with realities which defy space and time limitation. Already it is happening when you come to the it goes beyond all these limitations. Therefore the work space is used here, space has one dimension within a pot, another dimension outside the pot, and precise technical terms are used in within a

pot. The other is

all, you break the pot, So Krishna said in the ए

infinite is

, we call it

outside. Have I divided

, ? NO! Not at

, it appears to be divided.

, I exist in all beings undivided, in things appearently divided as if I have been divided there, really there is no division, I am fully

in you, fully in me, fully in all that is the nature of God. That is the that is discussed here. This is vedantic teaching regarding the true nature of man. And that is also vedantic teaching in the political field as democracy, where every individual has a unit value, every citizen has a unit value, somebody has more money and more power more intelligence he has extra value, No, in a democracy every citizen has only a unit value, the prime minister and the stone cutter, same value, one vote not two, nor three, that is the political expression of this philosophical idea of the integral fullness of man…. Resulting from his being the

eternal self of man.

Page 141

Volume 10:

. Now comes the three beautiful meaningful verses in another type of

means space or metre. Verse 135:

different from Prakriti (Primordial Nature) and its modifications of the nature of pure Knowledge

the gross

free from attributes I.e. Absolute the waking etc

states

directly

subtle

this

entire

manifests

manifesting

the supreme Self

in

as "I" "I" i.e., as the substratum of the of the sense of egoism

as the Witness

of the intellect

Different from primordial nature (prakriti) and its modifications is the Supreme Self, of the nature of pure knowledge. It is Absolute and directly manifests the entire gross and subtle universe, in waking and other states, as the substratum of the steady sense of egoism. It manifests Itself as the Witness of the intellect. free from

and

apart from these . and

.

, nature and its modifications that is

of the nature of pure awareness, pure consciousness is the he lights up this whole universe, of

and

,

is effect

is cause, because cause you cannot see, affect you can see. So effect is called

cause is called

and

. Just like a tree, you can’t see the root of the tree, it’s all below the earth but the

tree you can see, there is an effect, cause is a little seed that you put into the earth. So this whole universe consisting of causes and effects is illumined by the himself free from all differentiation, no supreme self.

is there in the

in all the three states

.

. that shines the

these changing states have Page 142

one changeless as the illuminer of all the states. how does he express himself in all the three states, as a constant ‘I’ awareness. ‘I’, ‘I’, ‘I’ that highest ‘I’ changeless, immortal that is called the ego in the waking, ego in the dream, these are all little ‘I’ that is the infinite ‘I’, the infinite ‘I’ behind the finite ‘I’ to realize that truth is the whole aim of life. How to realize my true nature, infinite, immortal, it is conditioned by the body today, conditioned by caste and creed, sex, all the differences are there, how to detach from all this, and realize my true dimension and that dimension is infinite, that belongs to the body not to the knowledge, how to bring it to people, that is the whole teaching of the eternal witness of the

,

,

is the intellect the mind stuff doing all the things

behind it is the

in fact

the light of the

in itself and becoming free. In most people

system. But nature intended

. That kind of

has two dimensions one slave of the sensory system, two getting is the slave of the sensory

to be the guide of the sensory system not the slave of the sensory

system. That’s why the instrument of is the cerebral system. The thinking section of the human brain, that is kept on the top of the head the capital we call it, has kept there, otherwise nature would have put it on the leg, brains on the leg for example, could not think of it, it’s a guidance of the whole system, has put it there, but inspite of being so, in most of us, it’s as good as being either on the hip or on the leg. In fact neurology says, nature tried to put this brain, also in the hip, in a particular animal, the dinosaurs, because they were so big animal their sensations could not reach the brain before trouble took place, somebody bites off a tail, half the tail is bitten off generally one minute it takes for the sensation to reach here, naturally survival becomes difficult. So nature thought how to make this animal survive, and they took an experiment they had a relay brain in the hip of that animal, just a relay, station, but even that did not work, so some of the scientists make fun of the nature’s experiment, he said, ’that animal the dinosaurs had two sets of brains one in the right place namely the head, one in the wrong place namely the hip, so that it could argue up priory, up posteriorly’ that is the language they use there. But later on, those animals died away, because they could not survive, finally nature decided that this is the best place for the brain and reduce the size. That’s why the human size, is a wonderful size, in between the extremely small and extremely big. Nature’s wisdom you can see, you get fine books today, the wisdom of the human body, it’s a beautiful study, there is a tremendous wisdom in the body. But there is no wisdom in the mind, therefore we are in trouble. Body does very well, but when we consciously do everything is blunder, because we have not developed that wisdom, which nature imparted to this physical system. So next sloka says, if this is the the of all this and all its activities and that is yourself, meaning thereby you are that, not that it is there and you are something else. That is your nature, that’s what you have to realize, the next sloka says…

Page 143

Advice for self-control (verse 136) Verse 136:

regulated I am deaths

with mind

this

you

Self

thus

directly

waves

shoreless

the ocean of samsara

as

becoming firmly established

blessed (fulfilled)

realise

own

in the body

by the purified intellect cross

this

births and become

With a regulated mind and a purified intellect, directly realize your self as the essential Self. Identify yourself with the Self, and cross the shoreless ocean of worldy existence with its waves of births and deaths. Be fulfilled thusly by becoming firmly established in own essence).

With tremendous discipline of the mind your own infinite self

discipline this mind

your own self,

somewhere, in yourself.

(which is your very

this

that is

in your own self not in the sky or

I am that, I am that, in that way realize this truth,

experience it, realize it, the word

means that, realization, not belief but realization,

you realize it by purifying, this continuously.

when the

is pure, this knowledge comes to us

Just like said, here is the mirror and you look at it, you can’t see your face, why? Full of dirt! The only work to do, you are not to change yourself, neither the mirror, but remove the dust, then everything is automatically seen there. So let the mind be clean and pure, when the water is pure and clean you can see the whole face there, so that is the only thing we have to do. Realize this truth with this discipline of mind. cross this ocean of worldliness, containing so many high waves, what are the waves?

and

all these are waves on this ocean. Decease, death and all

sorts of troubles these are the waves, such an ocean cross it, he says, become fulfilled in life become,

means cross.

when you realize this truth alone you become

. You

earn a million rupees, yes I have become ? Not at all! After that again another trouble will come, many other troubles will come. I get a double degree that won’t be anything, still mind will be

Page 144

saying anything better? , , this shankaracharya writes another poem, whenever you have achieved something, the heart will say anything better? Anything better? You must syphon it for some time it will ask always this question. Anything better? ,

,

.

that questioning will end when you realize this truth

Buddha said when he got up from this illumined meditation, I have become what ought to be done I have done, that’s what he said, the first utterance, ‘I have become immortal, I have realized the immortal’ he said. is your true dimension.

he established in his own form as

that infinite reality that

What is bondage? Its reply (verses 137-142) Verse 137:

here

is the not-Self

of this

man

I am

has come

thus

identification

due to ignorance

the cause of (all these) hitting (him) together body

this

nourishes silk worm

unreal

bathes

as real

preserves

births

bondage ए deaths

through this ए alone

thus with sense-objects

this miseries

this (man)

with the notion that it is "me" by threads

like a

Due to ignorance, a person identifies the Self with not-Self. This is the bondage and brings in its wake the miseries of birth and death. Through this, one considers the unreal body as real, identifies with it and nourishes, bathes and preserves it with the help of sense-objects. Thereby, one becomes bound like the silk-worm in its cocoon woven by its own threads. Ignorance of this true nature, makes us do all sorts of things, mentioning here. the concept of the self is not self, remove that concept, body is myself, that is the wrong understanding, this is the not self, don’t identify yourself with this. Similarly the the

s, similarly

these are all not self, so remove this notion, that you are the self, in things which are really .

not self ए

that is the bondage of this human being, this imposing on the not self, the notion

of the self, that is called bondage,

when that

when that delusion works in you, Page 145

all these evils follow the other,

all these come one after the

when that ignorance is on you, and you are passing through this

waves in life, then what do we do, this this body we think that is the real thing. So we start cleaning it, looking after it, fattening it and destroying other people’s welfare. Fatten this all this we do, that’s what we do, we exploit other people. I must have all, best of all things, I don’t care for others that attitude comes because body dominates your mind. really unreal, but we take it as

it is

this is the real thing, this is everything, let me

fatten it let me keep it fine, I don’t care what happens to others. What do we do, with the best of eatables we nourish it. Without caring for anybody in this world. taking care of it.

we nourish it, protect it.

with all the sense organs and sense objects we are busy taking

care of this body, making it nice etc. Just like that insect builds a nest around itself but it is caught in that net and in its own net it’s caught in it, there it dies. Similarly, man does it every day, therefore…. Verse 138:

in that (substratum) which is not that (superimposed thing) that (illusion)

rises

to absence of discrimination thereafter that friend

to a deluded one alone

rises

dangers

befalls

holding to the unreal

that

by Tamas (ignorance) in a snake is

due

the notion of rope

of one who seizes alone

the notion of it being

bondage

great listen

therefore (my)

Being deluded by ignorance, one mistakes a thing for what it is not. In the absence of discrimination, the snake is mistaken for a rope, and great danger befalls one who seizes it through this false notion. So listen, my friend, it is mistaking the not-Self for the Self (the unreal for the Real) that creates bondage. My dear friend, please listen to me, he says in the end

. My dear friend, please listen to me,

what is not a thing you see that as that very thing, mistaking one thing for the other that is called

. Just like mistaking a piece of rope for a snake. That is the

standard example taking in . , the foolish man, evil will come, he will always mistake right for wrong and what is wrong for right. What is true for untrue Page 146

and what is untrue for true. This is or

.

for the foolish man. Due to

because there is no

ignorance, delusion

discrimination, you see a snake where there is no

snake and a piece of rope, for want of discrimination.

he says

this wonderful mistake we make very often. When we analyze it, want of discrimination you can discriminate that it is just a rope it is not a snake at all, he has conjured of this snake on it and so all the evil has come, fear has come, trembling as come etc. comes all the other difficulties also. ,

from that delusion

fear, trembling, jumps out all these things.

therefore so

that catching of the unreal, attachment at the

unreal, that alone in bondage. listen to me my friend that alone is bondage. Catching of the unreal and treating as a real that is the only bondage we have to overcome. That’s why discrimination is necessary, for that achievement

.

Verse 139:

indivisible knowledge

eternal

one-without-a-second

manifesting the veiling power ए

Itself

through the power of

of infinite glories

this

covers

of the nature of Tamas(ignorance)

Rahu

like

the orb of the Sun The veiling power, whose nature is ignorance, covers the Self whose glories are infinite, which is Indivisible, Eternal, and One-without-a-second, just as Rahu* covers the sun during a solar eclipse. This

which hides the truth

and

. One hides, one projects. This

means hiding. Nature has two powers I said affects the ever present

within.

the power of undivided pure knowledge and consciousness that shines with that power infinite energy of pure consciousness is the in us, yet,

tremendous power also it has,

covered over by this , ignorance, delusion.

of

, of

,

, it covers just like

,

, it is there that

is

it is of the nature of

this powerful Sun is covered, during an eclipse, what a

powerful Sun it is, how could it be covered by a small shadow of the earth we called it

actually it Page 147

means this shadow that falls from the moon, covering the whole sun as it were. Similarly, here also this is covered by this proceeding from the something wonderful, mysterious you can say…

in the form of

. That is

Verse 140:

is hidden the not-Self

one's own Self due to ignorance

as 'I'

with lust, anger etc called as projecting(power)

purest the body

this

of rajas

of splendour

a man

identifies

by binding fetters great power

then

sorely

persecutes

When a person‘s own Self of purest splendor is hidden from direct experience, that person, due to ignorance, comes to falsely identify with the body which is the non-Self. Then the merciless persecution of rajas (projecting power), binds the person down with fetters of lust, anger etc. ,

These two powers of then comes

one does the work and the other starts working first is

so

when our true nature is hidden from our attention,

, it is infinite light of pure consciousness which is the covered it up,

the delusion comes, and catches the not-self and thinks that, that is .

the self, namely the body, you take it as our true self.

this body which is a not-self,

from that attachment to the body that is the not-self, negation of the

self comes projecting evils. What are they of man in Indian terminology enemy

, somehow we have

etc etc.

six enemies

it is called. Six enemies of man. .

means six

means

Take any situation in human life whenever things go wrong one

of these is operating there. That is the absolute truth in human life. Once this it doesn’t stop there. This

comes

comes all sorts of evil tendency, evil act everything will come.

When a boy coming from a good family forgets that family connection he does all the evil. If he is constantly aware I come from a highly cultured family he will never do. At that moment that memory goes away then comes all the evil actions out of that. So being.

comes once

comes into

these are all bondages goes to bind you.

Page 148

that powerful the

of

or

comes and troubles you all the time once

has done its work and give over to

that is the tragedy of human life.

Verse 141:

great, complete

ignorance

knowledge (has been swallowed) behaving

shark of the intellect

drifts

one whose Self-

different states

as Its superimposed attributes

full of the poison of sense-pleasure this

swallowed up boundless

in an ocean

man of perverted intellect

himself in samsara

sinking

rising

one of miserable fate

A peson of deluded mind, whose knowledge of Self has been swallowed by the shark of complete ignorance, behaves as though the different states of the intellect were the attributes of the Self, and drifts up and down, now rising and now sinking, on the ocean of change, which is full of the poison of sense-pleasures. What a miserable fate, indeed! This

this perverted mind. Man with a perverted mind

crooked ways because of that first evil hiding the truth of the

,

adapts all sorts of from himself.

that big crocodile of delusion catches at the throat first. this mind that is full of attachment forgotten the

, that is

behind it becomes like that catching hold of

you takes you to various states of existence

and

playing so many roles in life just without any control without any understanding. in this vast ocean of

shoreless is the word

no

at all, shoreless ocean of

.

full of poison of sensory infatuations in such an ocean of water goes on drowning, raising, drowning, raising waiting for a breath of air, that kind of suffering man passes through he goes on, staggering about here and there, without any steadiness that sturdy march staggering movement, what a difference between the two. Sturdy march is wonderful that comes only from a sturdy mind, but mind is not sturdy it is full of evil, being made to dance this way, that way, that is how human tragedy is enacted every day. Take literature of any country, when you study tragedy you find all coming from this very experience itself. Whether it’s a Shakespearean tragedy or Greek tragedy or our own tragedy everywhere you find this evil possessing man and all the tragedy takes place.

Page 149

Verse 142:

sun

rays

veiled

generated

appear

reality in the Self

the formation of clouds

just as so too

arisen from the Self having covered

sun

having

the ego

expresses

the

itself(alone)

As the formations of clouds generated by the sun‘s rays come to veil the very same sun and appear clearly manifest in the sky, so too, the ego arisen from the Self covers the reality of the Self and expresses itself in full manifestation. A beautiful example Shankaracharya takes here, the sun is shining in the sky such a powerful center of energy the sun, out of that sun’s energy a patch of cloud is formed in the sky and that little patch of cloud covers the whole sun and you feels miserable after that. Especially in northern winters if you see the sun is covered a little, I go to Holland every year. There sun is covered by a little patch of cloud, you feel so cold, cold winds also blow, so a sun’s own product can cover the Sun and create trouble for you. Similarly this the

has come from the

and it covers the

and goes on thinking this is

, doing all the mischief in life. What a tragedy is this. So

piece of cloud

a piece of cloud is

from where

a formed out of

solar radiation he just covers the Sun and no don’t remember the Sun, I am the master here in the sky, he tells you he deludes you by saying that there is no Sun, I am the master of the sky. That’s how the cloud acts on the sky. Similarly this between the

which is born from the and all of you and says now ‘I am the

is an offshoot of the

he stands

there is nobody else here, get out’,

that kind of thing. A servant is dictating he doesn’t care for the master behind , alone exists, this little ‘I’, ‘I’, ‘I’ forgetting the infinite ‘I’ which is one with all that is what is creating tragedy in human life.

Page 150

The powers – agitation and veiling (verses 143-144) Verse 143:

swallowed up persecutes

the sun cold blasts

by ignorance afflicts

on a cloudy day shivering, violent

when the with endless sorrows

by dense clouds just as ए

them

is concealed or covered dreadful

utter

the foolish man

the projecting power

Just as, on a cloudy day, when the sun is completely hidden by dense clouds, cold, shivering blasts afflict a peson, so too, when the Self is concealed by utter ignorance, the dreadful projecting power (vikshepa sakti) afflicts the foolish person with endless sorrows. Those who have lived in cold climates they can understand the meaning of this verse fully, Hyderabad cold is not much, go to Kashmir, go to Himalayas you will see the meaning of this verse. On a bad day when this

means sun a lot of the day is ,

covered over by strong clouds thick clouds covering the sun that is all

but that doesn’t stop then

means thick clouds

begins, what is

,

whole winter breeze begins to blow, as soon as the sun is hidden and you suffer still more, covering the sun is bad enough now the cold wind blowing in all winter countries the wind blowing is the worst thing that can happen. I was in Canada on a winter one whole week in December, imagine -51o Fahrenheit is the temperature and they tell me, it is only now but when the northern winds blow it goes to -120o they call it a chill patter terrible it is. This can be understood there. we like the sun to be covered here, in Hyderabad at least we want a little protection ,

from the Sun, makes you suffer,

means it pains you

powerful winter winds get to blow, similarly, the foolish man whose infinite

is covered by this

delusion, what happens? Does he stand there , to operate like that winter wind, all these sufferings come along with that only.

of begins

Page 151

Verse 144:

ए

from these two ए alone

(from) two powers

sprung forth or proceeds from Self

wanders

by which

deluded

bondage

of man

body

mistaking

has the

(this) he

A person‘s bondage proceeds from these two ―powers.‖ Deluded by them, one mistakes the body for the Self and wanders from life to life. Only by these two forces of nature, these two powers of ए

are men constantly in trouble ए

. All this bondage has come to man from these two forces,

deluded by these two forces of and finite little body this little body little extra heat and cold can destroy I identify myself with this little thing and all the evil comes out of this identification it doesn’t walk sturdily he staggers about. just deluded will be going about like a drunkard fellow. That is what is happening to the human being. Man drunk in power, power will destroy you, I will do this and that to you next his heart stops and dies away what a foolish fellow, he thinks he is so powerful where is that power gone, is gone, so he lived in delusion, died in delusion never made an effort to move this delusion to understand his own nature. So a big sloka comes now, summing up this whole theme. Verse 145. Bondage in action (verses 145-146) Verse 145:

seed

samsara

being the Self whereas

the sprout

body

of sense-objects

for the tree

trunk and

ignorance

tender leaves

the pranas

sense-objects

born out of actions individual being

desire

verily

water

branches flowers

of various kinds

the notion of body work, action

twigs

miseries the experiencer

group

fruits here

different the

the bird Page 152

Ignorance is the seed of the tree of samsara, the worldy existence. Body-identification is the sprout, desires are its tender leaves, actions are its water, the body is the trunk, the Pranas are its branches, the sense-organs are its twigs, the sense-objects are its flowers, different miseries born out of the varieties of actions are the fruits and the individual soul is the bird perched upon it. Various illustrations are given in this verse, this whole worldly life is like a tree, in Sanskrit. This

what is its

ignorance that is the has come from the

,

seed of this.

delusion that is the

that is the tree, its seed is

the body, that is the consciousness

as we call it

of this ,

is the

means the tree it first sprout of the seed is ‘I am

by thinking I am the body that is the first shoot that

comes out of that seed fine tender leaves is attached, is , the activities you do is the water in the sack that you give to the tree to make it stronger and stronger. All selfish activities self-centered activities increase this this body is the trunk of the tree

various

tree making it fat etc.

and

s within are the branches of the tree.

the tip of this tree at the end branch there is a tip of the leaf section that is call s all the 10 s and the sense objects are the flowers of this tree, the fruit that bears on it is sorrow, suffering, tension, all sorts of things that you pass through every day.

types of activities we are indulged in making the fattening of the tree,

making all this wonderful

and who is the enjoyer of all this

this Jeeva

is the bird sitting on that tree enjoying all this things going on there one picture.

, so this is

In

same tree is mentions and there are two birds, not one, one is you and I, full of

show and delusion helplessness there is another bird ever free, the infinite this bird slowly approaches the other bird then finally gets merged in it, that is the highest evolution of man says that . Words of two birds of beautiful plumage

…..

In the same tree human being is full of sorrow, delusion, creaturely ways, though the other bird is there everfree but it doesn’t know it. he eats this fruit that fruit bitter some type sweet gets a shock goes nearer nearer, just slowly slowly we are approaching the other bird then we look up that bird, you find yes, it’s my friend I slowly go nearer then I find I am the reflection of that bird that bird alone existed and I get merged in that supreme bird. That is the story of human evolution from now what we are at this moment. Verse 146:

Page 153

caused disease

sprung from ignorance

this

beginningless

endless

old age etc

bondage of the not-self is described

birth

endless flood of miseries

(is)self deaths

(it) creates, subjects

for him (the bound one) This bondage caused by the non-Self springs from ignorance and is self-caused. It is described as without beginning and without end. It subjects one to the endless flood of miseries—birth, death, disease, and old age.

This

attachment to this not self, and bondage coming from it, is entirely due to

spiritual blindness,

.

it is natural from very birth we have it. We have to

overcome it by our effort naturally we are all subject to this kind of worldly attitude. when you ordain it, you ask, when did it begin. It is beginningless. When did it will end? Endless, just like in a dream. When did the dream begin. Beginningless, when it is going to end, endless, in the dream you will get no other answer, only when you wake up you realize the whole thing was a fictitious. That is the waking up is the great message of repeats that the language used in awake listen to me

.

message,

arise and awake, awake is

and in Buddha’s teaching

says Buddha, those who are

those who are asleep please wake up

better to

be awake than asleep to the awake there is no fear. A great message of Buddha. So awakening is the word we use all the time. India was asleep, foreign invasions came all sufferrings came then slowly awakening came and fully awakened, country became free. So awake awake, arise and wake, constantly. also Krishna says in the th 11 chapter, stand up, don’t lie down and weep, standup on your feet and go achieve the glory that belongs to man that is the language used in the 11th chapter in the

.

beginningless, endless is this dream, this kind of bondage that we are all having here. various consequential experiences will come, birth, death, suffering, sorrow, decease one after the other all coming from that original delusion, giving this man no end of trouble because of that original ignorance that covers the truth from us.

Page 154

Atma and anatma – discrimination (verses 147-153) Verse 147:

not

by weapons

to destroy

not

not possible

by(other kind of) weapons not

and

knowledge born of discrimination by the grace (of the Lord)

by wind

by fire

by millions of actions

by the wonder sword sharpened

except

of the mind

(by ) good

Neither by weapons, nor by wind, nor by fire, nor by millions of actions can this bondage be destroyed. By nothing save the wonder-sword of Knowledge which comes from discrimination given by the grace of the Lord, can we end this bondage. There is this bondage giving us all this trouble, what shall we do with it, how shall we destroy this bondage? Then we begin to think. Alright! Let us have a nice sword, or a gun, or an atomic weapon can we destroy it, none of these can do,

no

,

can do anything here,

means

instrument, either it is a bow, arrow or gun . or by air by fire. None of these can destroy this bondage. Because this is bondage of the mind how can I destroy with this fire, and water and other things, water can wash your hands and feet cannot remove the impurity in the mind. . you cannot destroy tis bondage by all these means you may have all the armaments that will not help you conquer this bondage that is there.

nor by hundreds of

s you do, crores of

you do, it’s not going to do

anything bondage continues and continues. Then what is the way try to forge a sword, you make swords by forging, an arid sword and try to forge, not this ordinary sword , that supreme sword of and discrimination and knowledge that is the sword with that sword you can cut all this ignorance all this delusion never again to come again. Once for all, the whole teaching of the

in the fourth chapter is in the course of your life try to

develop a beautiful sword, sword of and with that sword cut off this bondage, and be free. Do it yourself, nobody else can do it for you. Knowledge is the aim of life not pleasure, not pain but knowledge, squeeze pleasure, squeeze pain you get knowledge. Animals have only pleasure and pain they have no knowledge. Man alone has knowledge along with pleasure and pain. So pleasure and ,

pain is valuable as an education to get more and more knowledge. Thus forge this

word is the sword of , is a wonderful sword all evil can be destroyed, just like there is a jungle, you carry a nice right sword with you. Cut it here, there, make a path. Similarly in human life

is highly praised in all vedantic books,

without this Page 155

how does it come, how do you forget it, entire cell, every cell in the body becomes pure, mind becomes pure, then you develop that wonderful power, to cut off all these bondages. he says, very sharpened sword. Extremely sharp it must be that is constantly emphasized. You cut a forest with a blunt sword, nothing will happen, if its sharp you can cut away. So sharpness remains, is mentioned here, we know once sharpness, that worldly sharpness by which I can cheat 10 thousand people, very sharp mind, that we know. But that sharp mind is only that bondage. This is another type of sharp mind, destroy your own bondage, then you did not get into this mess at all. Verse 148:

to the authority of Sruti(Vedas) ए one's dharma or duties one)

by that ए alone

(to) a man of pure intellect

alone

one who has deep devotion purity of mind

abidance in for him (the bound

realisation of the supreme self

by that ए

the destruction of Samsara with its roots

One who has deep devotion to the Scriptures and is firmly established in one‘s own duties (swadharma)—for these actions alone contribute to the purity of his mind—and is of pure mind realizes the supreme Self. By this knowledge alone is samsara destroyed, root and branch when our mind is fully imbued with the teachings of the namely the s the supreme spiritual truths discovered by the sages about you, about me, not opinion, not dogma, truth. And truth is something, which can be re-verified by others, then only it is true. I say what is true, don’t checkup, don’t question then it is not true. Truth is true because you can verify it. Well I have seen something there, you go and see, you also checkup then it’s true. When the sages say I have realized the

, everfree, I have destroyed my bondages. Buddha also said the same thing, you

also try to understand that truth, so the

mind is fully grasping this truth, conveyed by

with the accumulated knowledge of the great sages who have experimented with the subject, you begin to establish yourself in that right ethical path, right spiritual path through which you develop the purity of that inner system.

mind is pure, knowledge of the becomes a natural spontaneous experience. When the mirror is clean, you don’t struggle to see your face automatically you see your face, just clean the mirror that’s all . by which alone you can destroy this worldliness along with the root, don’t leave the root, then again it will jump up, but Page 156

remove it with the root, when you burn the seed, it will not sprout again, that burning is done in fire. What is the fire here? Fire of knowledge so Gita compares it to a sword or to a fire, develop the fire of knowledge in you every evil is burnt away, by that fire of knowledge. Now the book goes on to tell us, the

of the true nature, but it is covered by so many coverings

you must remove these coverings one by one that science is known as the five

the science of

s or sheaths originally expounded in the

Shankar’s commentary on that

the masterly way and

is also masterly. So try to understand what is that that is

covering this , just like cloud covering the sun. So let us remove the cloud whatever is covering lets remove and see what is truly there. But unless you know what is the covering how you can handle it. So this section begins dealing with these five coverings, five sheaths, just like a bright sword is put into a sheath. That sheath is put into another sheath, another sheath. Five sheaths and we protect the sword in all of them. So you take out the sword for all the sheath then you see the sword as it is otherwise, sheath also looks like a sword, you may mistake it for the sword but it is not meant to be used. So this

is covered by five sheaths according to

.

And I was surprised to find in a book on evolution by Gaylord Simpson an American scholar on the meaning of evolution. You get in the library ‘Meaning of evolution’ by Gaylord Simpson. He is able to isolate three of these

s exactly as we have mentioned here. There of the

s

all the three in the subject of evolution he brings it in that book and the language is almost exactly as given in the it says the first sheath is in-filled by the second sheath, second sheath is in-filled by the third sheath that in-filled is used here. Also in the

that is filled by this so take this physical

it is in-filled by

the at the very tip of the body, is also present. It fills every part of it. But it is an outer cover. Remove it. Just like in winter in Delhi at least we wear five dresses, like that we have we have on the body. Remove one by one, that’s what we do. So here also…. Verse 149:

by the sheaths covered

(by) food sheath etc

appear

collection of moss

one's own power(nature) like

water

(by) five born out of

the Self

not due to the

in a tank

Covered by the five sheaths, such as the food-sheath, which are produced by Its own Divine Power, the Self does not shine clearly, just as the water in a tank covered by the collection of moss, which is born out of itself (water).

Page 157

this

does not shine in our day to day life

because it is coved over by the five sheaths beginning with this sheath of food namely the gross physical body which is a transformation of the food that you eat. Very rational way of thinking. So because of this covering of the five sheaths the doesn’t shine. Put a light cover it with a bushel no light comes out. Light is there, doesn’t come out at all, that’s why it’s addressing every one of us. Thus anyone light a candle and put it under a bushel? No! On a candle stick so that you can give light to the whole world. The light within must shine, today it doesn’t shine it is hidden by all these five s. The result is we do evil; we do mischief all these things come instead of light coming from me. Only darkness delusion evil coming out of me. The most wicked man and the most saintly man there is no difference so far as the light inside is concerned. In the wicked man covering is thick in a saintly man it has become transparent and thin. And the light starts coming out. So what we have to do is to make this more and more transparent the body the mind the sensory system etc. That is the work that we do by living a life of dedication, service and meditation. In this way we change this entire physical mental system to be able to manifest the life of the infinite that is behind every one of us. It’s not a prerogative of saints. It is the privilege of every human being only he must know the science and the technic of it Shankara helps us in this particular field. we have

s where from have they come? From

s have come. Body is also the product of

’s own energy these

and energy so also other

s just like the

Sun’s own energy creates cloud that covers it here also the same. just like water in a tank,

means a tank. There is beautiful water covered over by

scum just press it move it aside, and the water is there but for the time being water is all covered by the scum in the surface of the lake. Verse 150:

that

moss

when removed

pure thirst the man.

remover of

absolutely immediate

water giver of joy

becomes visible great

(before)

When the moss is removed, absolutely pure water, which can quench the pangs of thirst and give immediate joy, becomes visible. When that

is removed

that scum is removed, then what happens?

your water is shining in front of you, but till now I never knew it. But as soon as I removed the surface I see it, water is there. That’s what we do in the water hassling in our lake here, covered fully as if it is a cultivable field actually it’s all water below, surface is all this water haslet

Page 158

only. water which can quench your thirst you never saw water there, you are thirsty, you are crying you are shouting and suffering from thirst, but remove it, water is there, you drink. happiness can come to you this very moment not some future occasion supreme happiness will come when this truth is realized the truth that is hidden in every one of us. The statement of Jesus is exactly in vedantic significance the kingdom of heaven where are you searching for it, low here and low there, it is here in yourself. It is hidden in you that is a beautiful statement in the New Testament. Verse 151:

of the five

even

of the sheaths

(of) everlasting Bliss ए

pure Supreme

when negated

appears

(as) the one essence

this

(as) the indwelling

self-effulgent

When all five sheaths have been negated, the Self shines supremely as being the essence of everlasting Bliss, as the indwelling, Self-effulgent Spirit Supreme. Similarly, when the five

s are quietly negatived the infinite when you first remove these five of the nature of ऐ

shines in its pure form eternal bliss that is the nature of the Not something in the sky,

.

shines as your true nature. s

this

one uniform quality of pure bliss

your own inner self not something out there.

as I told you pointing the finger towards you is called

pointing the finger out of you is called

.

Nature is

subject of scientific study,

the science of religion, science of spirituality. Nature has two dimensions dimension and

dimension.

dimension we study in physical sciences politics economics

dimension we study in this wonderful science of spiritual growth and development. Everybody can do…..

Page 159

Volume 11: Everybody can do both and both are needed for human welfare and fulfillment. supreme

self-luminous is the

. Mind doesn’t show the

,

. You don’t have a mind to show you

’s light illumines the mind itself so that the

doesn’t need to be shown by the mind that this is the

.

, as I said nobody

is

takes the torch light to tell the Sun, ‘Son! This is the Sun’ to be foolish to say so, sun is

so

also is the Verse 152:

discrimination between the Self and the non-self for liberation from bondage one's own Self

by the wise

having known

should be done

by that ए alone

Existence

Knowledge

happy

becomes

Bliss

The wise should discriminate between the Self and the not-Self for the bondage. Only then does one know the Self to be Absolute Existence-Knowledge-Bliss, only then, does one become happy. That is a beautiful verse, we started in the beginning itself most important qualification of a student to be a spiritual science, discrimination between the eternal and the nonpermanent. That

must be there, so

we must distinguish between

and the self and the not self if you want to get rid of this bondage by the learned man, man who knows, who is a knowing man. Must engage himself or herself in this discrimination of the real and the unreal. Eternal and the peripheral or the temporary. every intelligent person must discriminate between the self and the not-self in order to get rid of the bondage, once you do it and realize the self you become full of bliss. Meaning there by all the tensions of life become eliminated, you get established in the peace of the self. How? by realizing yourself as that infinite

of the nature of

knowledge-bliss-absolute that is our true nature according to

existence-

.

Page 160

Verse 153:

from the munja grass self

the subject

with it who

stalk self

having emerged he

like

from the grasp of "seen," i.e., the not-

unattached everything

actionless

separating

identified with it

there,

remains

he

(is) free

The person who separates all sense-objects, perceived, felt and thought of, from the subjective, unattached, actionless Self—like the enveloping sheaths separated from the tender core of the munja grass— is free, for having merged everything with the Self, that person remains ever established in It. Description of Anna

kośa and its negation (verses 154-164)

Verse 154:

body

this

by food blood

bones

product of food exists filth

the food sheath

dies

verily

without it(food)

a heap, bundle

not

this

sheath

skin

itself

to lie

and

flesh deserves

ever pure The body is a product of food. It constitutes the food-sheath. It exists because of food and dies without it. It is a bundle of skin, flesh, blood, bones, and filth. Never can it be the self-existing, eternally pure Self. Now begins that wonderful science of are the internal First is

.

what is the external

and removing all these we shall discover the this physical body. So

then what

which is in all these

‘s.

this well-known body of ours is known as Page 161

composed of

matter or food. Whatever material food you take create the body and mind.

. The

That is the

‘s second chapter contains a profound exposition of this

,

subject

,

it is

composed of food, material food,

it lives through , withdraw food the body dies away. Therefore it is food that from which a thing comes without which it cannot remain is that very thing. The body comes from food, remains with food and without food it dies therefore it is food. it is called by this simple logic.

these are the combinations of

this body the skin bone muscle etc. all this combined together is called this

.

how can this particular thing be called the which is ever pure which is a seer of everything which is the self, it is a simple logic how can this be the seer? That is the language he has used. Why…. Verse 155:

before

birth

born

after death

of fleeting nature inert

and

becomes

and, also

not

this

exists

of uncertain nature I.e., ever changing

like a jar

an object seen

one's own Self

when not ए

one

how

the witness of changes in things

Before its birth it does not exist, nor does it continue to be after its death. It lasts only for a short period. Its qualities are fleeting and by nature subject to change. It is diverse and inert and a senseobject, seen like a jar. How then can it be the Self—the Witness of all changes in all things? This body was not before it was born, then death takes it and then also it ceases to be

.

it is there when it is born just for the present it is there, yesterday it is not there, tomorrow it is not there only today it is there, the present alone it has, constantly undependable

without any kind of

constantly changing all the time, determinate qualities. It is always

it is not one, it is a combination of so many parts, so many organs put together in

a particular integration you get this body, by itself it is lifeless, inert it is like a pot which is an object of the subject. You can see it anything that is an object how can you call it a subject he says.

your own self,

think about it for a minute. Why?

how can your body be your own self, just you and yourself means the seer of all these Page 162

‘s you are not the

‘s, you are the seer of the

‘s, how can this be that? But we confuse

both and that is the delusion from which we have to extricate ourselves. . When Buddha gave his second discourse at Banaras at Sarnath he did this same work. The second discourse is an analysis of the notion of individuality. ‘I am an individual’ let us analyze this Buddha then he takes up the body then the sensory system then the Manas, all these things. This cannot be the self. This cannot be the self. This cannot be the self and he leaves it there. None of these can be the self. That’s all. But he didn’t say which is the self. And that prompted later in course they say there is no self. So they developed there is no self at all, everything is a flux, everything is a flux never Buddha did say there is no self, he simply says what you take as self is not a self, that analysis you find here. So that wonderful thought crisis which developed after Buddha by which people developed nihilistic ideas that is being discussed in this book a few verses later. Close study will reveal that the self is not this and that. this and that you can eliminate but the self which eliminates all cannot be eliminated that is the final truth that people must realize as their own true nature that subject will come a little later at the end of this He says….

discrimination.

Verse 156:

arms

having legs etc

because it lives destruction

and

not

body

not

the Self

when amputated

of the power(functions) of different (limbs) subject to the rule

even

due to non-

(is) the ruler

The body which is made of arms, legs, etc. cannot be the Self, for even if these organs are amputated or removed, it continues to function efficiently. The body is thus subject to the rule of another and cannot be the Self, the Ruler of all. S This body consisting of hands feet and other parts, this cannot be the self, because with anyone of them body can still live. We can cut away the hand but we can still live continues to exist

you see that, and the organism has its own energy and that the one who controls the thing cannot be also that thing that is

controlled. and cannot be the same there is something in us that is called the discipliner the organizer. How can the organizer and the organized be one and the same. So we shall discriminate one from the other

Page 163

Verse 157:

body

its characteristics

its activities

of the nature of Existence ए indeed other

its states etc

self-evident

of the witness

(its) distinctness from

of the Self

It is self-evident that the Self is the enduring Reality, that it is different from the body and its characteristics, its states and activities, that It is the Witness of them all. The body its attributes, it’s activities and it’s states waking dream sleep the states we experience. There is one who witnesses all this the ए

that, that

activities etc., is self-evident that the the body.

all these are

changes the states of the body

is separate from the things of the body it’s

is the seer the witness of all these changes taking place in

Verse 158:

packet of bones impure

how

can be

covered with flesh this

the Knower

full of filth itself ए

extremely

from this

distinct

How can the self-existent Self, the Knower, ever be the body consisting of bones, covered with flesh, full of filth and extremely impure?—for It is always distinct from it. How can this body be the self? Which is full of evil in it, dirt in it, all these things, the seer or the knower. How do we ever mistake one from the other?

is the

But we do it everyday.

himself apart from this object called the body.

Page 164

Verse 159:

skin

flesh

the foolish man discrimination

fat

bones

with the mass of filth

does

distinct

knows

(his) own Nature(Self)

identification the man of

the Absolute Reality

The ignorant person identifies with the skin, flesh, fat, bones, and filth. But the person of discrimination knows that the Self is distinct from the body, the unique, and the only Reality. It is only this foolish people who identify this self with this body, which is composed of skin, flesh, bone etc. etc. this discriminating mind knows this as separate from eternal itself. Body separate the self is separate from the body. that is my true form, this self the knower the witness that is the truth about me. Three types of attitudes people adopt the foolish the learned and the wise. These attitudes are mentioned in the next verse, verse 160 …. Verse 160:

body jiva

"I am" of the learned

out of discrimination identification

thus ए alone whereas

of the foolish

thinking

the I-notion

of the sage

"I am

in body

and

in

one possessing realisation born "

thus ए alone

with the Eternal Self

Page 165

“I am the body” thus thinks an ignorant person. A person of mere book-knowledge considers oneself to be a combination of the body and the soul (jeeva). But the realized sage possessed of discrimination, knows that ―I am

,‖ and looks upon the Eternal

as his Self.

the dull-minded man says he is the body he cannot think deeply, that discriminating power is not there. He cannot understand the subtle truths only gross things he can understand, so I am the body

,

.

thinking man and he says cannot be the body, there is a

the learned man, the

, there is a soul and there is a soul in

principle within it, that is my true form. But endowed with

and

that great sage who is

discrimination and knowledge how does he understand the truth I am

oneself in all beings I am not an isolated individual self here,

I am one with all that knowledge comes for the , practice and . These are the three dimension of consciousness the bodily, the soul consciousness and the universal selfconsciousness. We are one with all, when I am not tied down to this body I expand, in fact a man like J.B.S Haldane microbiologist who died in Bhubaneshwar, English man he says ‘When I think logically and act morally my thoughts and actions do not seem to come from me as a limited individual because they belong to all people. There is a universal dimension into which I enter. That is my true form. I detach myself for this ego and this body then only you can be moral if I want to take an independent judgment impartial judgment I must detach my mind from attachment to this little body. Then only I become broad and big and able to give a correct judgment about the things round me. This itself shows a universal dimension slowly emerging from this limited dimension. This growth continues until you realize

I am the whole

universe is everything here, everything is divine, that knowledge will come at the of spiritual evolution therefore….. Verse 161:

with this

identification

give up

O foolish one

with the mass of skin,flesh,fat,bones and filth

the Self of all

non-dual absolute

Supreme

do(identify)

Peace

with gain

Cease to identify yourself with this body comprised of skin, flesh, fat, bones, and filth, O ignorant one. Instead, identify yourself with the Absolute Peace.

, the Self of all, and thus attain Supreme Page 166

Oh Man! Remove this notion of self from this body. This body which is so ordinary, simple matter, food transformed into muscles and bones etc., try to identify yourself with what you really are. the self of all

in

,

undifferentiated pure consciousness

having done this achieve that supreme peace realizing your oneness with all, this concept of oneness with all, we use it in spiritual language but in physical language, modern physics will say that we are connected to the farthest stellar system in the universe. We are all interconnected there is no separation here; we are essentially one the universe has in intimate integration with everything with each other. Earnest Mac principle in physics we say whatever happens there affects me and whatever happens here affects there also. There is a perfect integration, physical science will tell us in the physical language we use the same thing but use the spiritual language. Same everywhere. Verse 162:

with the body, sense organs etc the learned

identification

not

him there is talk of liberation one well read in the philosophy of Vedanta

(which are) unreal gives up even

risen from delusion as long as

let him be

so long

for

he

There is no liberation for a peson of mere book-knowledge, howsoever well-read in the philosophy of Vedanta, so long as one does not give up false identification with the body, sense-organs, etc., which are unreal. So long as the consciousness that I am the body persists in anybody there is no talk of

for that

man. Let him be a scholar, he says let him be scholar of Vedanta and everything, but no question of freedom for that person, so long as this tither remains to this body consciousness. I must detach this tither. Like a boat won’t move if you keep on rowing. As SriRamaKrishna says, number of drunkard people started boating. They went on rowing after drinking effect vanished they looked around and found the boat was still on the shore, it has not moved at all, because they didn’t removed the anchor, unless you lift the anchor how can the boat move? This anchor is the ego tither to the body, that must be removed then you find expansion and expansion and sympathy and understanding the impulse to love and serve other people, a big man coming out of a small man, a from a become

we are ordinarily expansive. Him I call a

.

Later Vivekananda writes him I call a

little self, contained within the body. Then we whose heart bleeds for the poor, otherwise he is a whose heart bleeds for the poor, he becomes Page 167

one with all, their suffering is your suffering, what a beautiful concept of human development, expansion as it were. Similarly, Verse 163:

with the shadow-body dream body

in the heart (or mind)

identification ए so too

with the image body

not

your

there is no

that which

with the imagined-body

just as

in the least

with body

living

with the and

should be

Just as you would not identify yourself with your shadow, your reflection, your dream-body or the body in your mind‘s imagination, so too, you should not identify yourself with your living body. As you don’t feel any sense of identification with your image in a mirror or in water it is there and here, you stand in the shadow, you stand in the Sun, your shadow is there, you don’t feel oneness with that shadow it’s just a shadow you are here, in primitive minds shadow is very important. If you see the old tribal societies they are primitive societies, if you touch their shadow they fell they are injured, they feel reality of the shadow. In old books you will read tribal culture in books of anthropology but when you develop understanding, what is a shadow? I am not a shadow! I am here! You walk across the shadow, I am not angry, if I am superstitious then I am very much upset. You cross the my shadow I feel something wrong is going to happen to me, that is all superstition, really speaking you are not the shadow you are that which casts the shadow. That identity you have, similarly,

you find your body reflected in a mirror or water, if something happens to

it, doesn’t happen to you, you are absolutely free from it. Similarly, in your dream you had a body, a dream body, now something happens to it doesn’t worry you, though in dream it worries you, but afterwards it doesn’t worry you,

imaginary body in your own

thinking, imagination, you just imagine something, none of these is going to affect you, you don’t identify any one of these bodies, similarly, don’t identify with this body also. well.

that this identification come to you with regard to this body as

Page 168

Verse 164:

identification with the body ए alone of birth etc destroy

it

seed with all efforts

for the men

attached to the unreal

of the rising of sorrow when renounced

since

verily

therefore

the mind

not

you again

chance of being born For those who are attached to the unreal, identification with the body is the seed from which all the misery of birth etc. stems forth. Therefore, put in all your efforts to destroy this notion. Once the mind is detached from this identification, there can be no more chance of being born again. Identification with the body alone is the root that produces the misery of the birth and death etc, all this. From this everything begins, we first sow it here and harvest it in our farms. therefore forsake it with great effort the mind with the body goes away can cut the root of this kind of

.

identification of

no more of new birth, new death etc. This is how we s they call it, constant birth and death, now this is about the

. We go a little interior now, go to the

it is from the known to the unknown

march. Body we all know, let us study what it is, this is this particular body this

I cannot say

is my self, I am separate from it, I am the seer, I am the knower, having come to this

knowledge, we just penetrate a little deeper, what do you find there inside the body, keeping it live and vital, there is energy called

bio energy as we call it today, .

Verse 165:

Page 169

with the organs of action is

(with) five

the vital-air-sheath

the food-sheath

pervaded

verily

performs

constituted

by which

this

the prana

possessed of life

this

all (its) activities

The prana along with the five organs-of-action, constitutes the vital-air-sheath, pervaded by which the food-sheath (physical body), performs all the activities of the material body. What is the constitution of this , we saw coming from food, transformed into child in the system becomes all this body and various limbs, but when you enter inside you come across s the organs regulating your actions, feed, tongue for speaking etc.

They are called

organs of action. These organs are not what you see outside these are only external suites the real organ is a particular nerve center within the brain. That is the real organ of action, as well as of perception. So these organs of action, the brain centers controlling the action, five of them are there along with the body.

as a

the little bio energy making for the various activities within ,

these things constitute the

and the five energy

centers in the brain controlling our action, these together constitute the of the soul. as if it has a self,

it is this is the self of the

a covering called

that fills the

, and makes it

, makes it this way that way,

in every activity body acts as you say, it’s the the knowledge we must get.

that acts through the body that is

When you study biology you see so many energies in the body, they are all manifestations of the one unit bio energy in various functional parts that is called functions through the body, a living body we call it that is physical, this is bio energy we call.

the external energy when it

that also is

even electricity is

but

Verse 166:

ए never goer

the Self entering

also like air

the vital-air-sheath inside

outside ए

modification of air this

since

Page 170

anything or

anywhere anything

not

knows

always

joys

sorrows

its own

or

of other

dependent upon other (self)

The vital-air-sheath cannot be the Self because it is a modification of air (vayu). Like air it enters the body and goes out of it, never knowing its joys or sorrows or those of others. It is ever dependent upon the Self. this

also cannot be the

, cannot be the true self.

it is only

a modification of the world energy within the body, that’s all.

just

that energy can come, it can disappear, that way it comes and goes just like the external energies ए this is like that. At the level of there is no discrimination between what is favorable and what is unfavorable. Suppose you are living at the level you will come and put your hands into fire and you will do this you will do that because you have no discrimination, what is good for you what is not good for you at the level, take the sensory system, it has no discrimination, it just moves here and there everywhere, it’s only a little deeper, discrimination comes there, so what is good what is not good that knowledge

does not

have. it is always dependent on something behind it, something more subtle than itself. That is why it is an external something not the self. Now we go to the next ,

that is something much more serious…. Description of Mano

kośa and its negation (verses 167-183)

Verse 167:

the organs of perception sheath

mine

I

thus

differences of names, forms etc of sheath preceding it

and

mind

and

the mental

is

the cause of the diversity of things endowed with the faculty of creating pervading

manifests

powerful

that which

The organs of perception along with the mind form the mental-sheath which is the sole cause of the “I” and ”mine” sense and of the diversity of things. It is powerful and is endowed with the essential faculty of creating differences of names etc. It pervades the vital-air-sheath preceding it.—

Page 171

This

consists of the

s, the

s of perception of knowledge, like eye, ear,

nose, tasting tongue and skin. These are the five

s by which you get the knowledge of the

world. Knowledge of the experience of the world. This plus five sense organs therefore we call it six sense organs language used. So that constitutes the notion I and mine when you come to

of the

,

is the

becomes the sixth sense organ.

mine. The ‘I’ and mine is such a small part of the

is the

’s covering. Out of that you get the ए .

the I and mine will come,

begin to mistake one for the other, from that level

and the

the

reduces to little ‘I’ and

we mistake that as the whole

.

it is very powerful endowed with the faculty of creating the differences like name and form, this is the name, this a cat etc. when children begin to study, this is a cat this is rat, their

is functioning at the

level they cannot do it. this kind of

naming things, understanding things creating things all this that power say whole universe is run by this

has. Infact he will

that he is going to say later on.

infills the previous , , every bit of the is filled with . One is filling the other, that is the language used by Gaylord Simpson in his book ‘Meaning of evolution’ American biologist, that the physical universe is infilled by the universe of energy. That is infilled by bio energy. This way you can see one infilling the other as you go deeper and deeper. The subtle infills the less subtle. The less subtle infills the gross. This you can see step by step. Upto we have come, for example, when you organize a society we are all here, how do we communicate with each other. We have a common background, all of us. A common context of the mind. With the context of mind we are able to communicate. As if in a ocean of mind, we are one point you are one point I am one point and we send wave through the ocean of mind. Therefore we call it noosphere, mind world in which we are able to communicate with each other. That is the level of evolution of now this mind. In Aurobindo’s thought also you will find this idea. You go deeper still higher, at present we are in this mental sphere living. Especially, society cannot exist without that mental sphere, in which we are all .

functioning, Verse 168:

five

by sense-organs

by five ए indeed

by the ghee of the stream of sense-objects

by priests

being fed

set ablaze Page 172

by the fuel of numerous desires phenomenal world

the mental(sheath)

fire

maintains

the

The five sense-organs act as sacrificial priests who feed the fuel of numerous desires into the mentalsheath, which is the sacrificial fire. This fire (mental-sheath), brings about and maintains the entire phenomenal world when it is set ablaze by the sense-objects which act as a continuous stream of oblations. This a

activity is compare to a and

is the great

or a

.

, you light a fire you put

s in it that is called

there are five priests for this

are they, the five sense organs, they are the priests. Then fire, as you put new fuel fire flames forth in a

who

they are going on increasing the

, here also these five sense organs are the agents

the priests, they increase the fire of the . what do they put into the fire to increase it these five sense organs, sense objects are put into the fire, by the sense organs and the fire burns that is world in which you and I live. call impressions

,

burning up the fire

s what you

s what you call tendencies they are the fuel they put in, and who puts it,

these sense organs through these sense objects. Goes on putting. This universe. Your world, my world all these worlds are carried on by this

fire carries on this in all of us. That is its

.

importance as a Verse 169:

not

verily

itself

there is

ignorance

destroyed

all

ignorance

apart from the mind

the cause for the bondage of rebirth is destroyed

manifests

mind

when that

when this

is

everything

manifests Apart from the mind there is no ignorance (avidya). The mind itself is the ignorance which is the cause for the bondage of conditioned existence. When the mind is destroyed, everything else is destroyed. When the mind manifests, everything else manifests. There is spiritual blindness or

if mind is not there, where mind is there, suppose in the mind there is no

.

also is there. is nothing but the Page 173

mind.

.

Mind cause of bondage

destroyed then the whole

Then

if this

is

becomes destroyed all bondage becomes destroyed.

when this plains forth the whole universe. How many relationships we establish with this mind only. How many changes it plays, a father, a mother, a child one looks at one with one mind and looks at other with another mind, the mind is playing all this parts in a thousand ways. , fire carries on this universal existence. So when you destroy this mind something great will happen. How can we destroy the mind. Yes it can be!. That’s why in Zen philosophy in Japan and china there is something called a ‘no mind’ state. No mind, the philosophy of the no mind it is called. The mind as you know is full of s and

s that mind dies. What happens then, you become universal. So this is the

instrument that is carrying on the world as it is today. So mind is destroyed, everything is destroyed. In the next example is given in 170…..

when the

Verse 170:

in the dream state enjoyer etc

devoid of (external) objects (dream) universe

in the waking state mind

also

no

mind ए alone difference

projects the entire that

all ए

by its own power similarly ए alone this

of the

a projection

In the dream state, even though there is no contact with the external world, the mind alone projects the entire dream-universe of enjoyer etc. Similarly, the waking-state is no different. All this (world of myriad phenomena), is but a projection of the mind. When you go to dream, what do you do, with your own mind you create a whole universe. Subjects, objects relationships all you create, you are in the time of the dream. there are no objects in dream, things are not there, your mind creates, the whole world, with all the various ingredients,all the various relationships all that you are doing everyday. The enjoyer, the enjoyment and the object of enjoyment all you create in that dream. ए who did it your mind. Mind has done it, highly creative is this mind and when it is blind it creates wrongly. If it’s fully understanding it creates rightly. We can destroy this bondage with this very mind, as the book will say later on. Vedanta makes a bold statement ‘this is true it’s got to be the waking state also’. Here also out of some X in the universe, my mind creates, value systems, relationships everything, mind is the creator of the universe of the waking as much as of the dream this is the great thesis Page 174

developed in the by on . This mind, a wave arises in the mind. Its condensation is the world that you see. My mind, your mind, all these are part of one mind. We call it just mind. Mine is a outpost of that mind, yours is an outpost of that mind. So to separate we call it

or the cosmic mind.

This concept is entering into modern thinking. In scientific language that there is a world of mind in which we are all functioning. What you call space time continuum in modern physics when you understand it closely it looks like this world of mind. By the time comes only mind comes when mind is not there time is not there, so this space time continuum is what we call in vedantic and scientific language as

,

centered in

the mind stem, unlike this

which

is space. But blend space and time you get . In you will see unity of time and space. That’s what you see in dream. In dream there is a unity of time and space. You can study for yourself. It is not things that you see there, you see configurations there, what ever you see as thing you actually a configuration of mind. Just like in this world, physicists will explain. What is this space time continuum, you cannot understand mixing space with time in an integral manner, you cannot conceive of it at all, this try to help us understand. Let us have a graph paper, and there you study the movement of a train, the vertical line is time and the horizontal time is space and you mark is according to mileage and according to hours. Then you start, train has started in Hyderabad station and reached kazhipet. How do you describe the movement of the train because movement means time if there is no time there is no movement, so here the train that is moving how do you describe the moving train. And world is a moving thing not stationary. Actually it is a combination of space and time. But we separate the two and make an unreal world by our own mind here. What is out there is a combination of space and time. So here is a beautiful graph, the train starts from here it goes so many miles as soon as it goes so many miles it registers so much of time so finally how do you describe the train make a graph combing the space coordinate and time coordinate and that graph represents movement of the train. That is the reality of the train. It is not all space, it is not all time, it is a blending of space and time. So a graph is needed accordingly. Similarly, in the dream you find the same thing happening. A mixture of event, time and space. And mind making a graph of events. Things disappear in events says physics today. There are no things in space time only events, that is what you see in a cinema kind of a picture, events you see. I take water to wash my face, I lift my hand, lift it, lift it. so many individual actions according to space, but because of the movement of this cinema screen you have an action in time so you can see everything as if one continuous action is going on. When you blend space and time you create events and not individual items there. And event is like a wave here is a water a wave rises and disappears, that’s called configuration in space time, the stars sun you and i. what are these? Configurations in space time, that’s the meaning of the word event. Event when you use you bring in a mental language it is just an idea, just a configuration, as in your dream. So the same thing is true in a waking state as well when you study closely this is the truth. A Man like burton and russel realist agnostic will say in whatever I see, I see only myself, it is only a configuration of myself I the scientific outlook book he mentions there. These are the conclusions towards which you are driven by the developments in physical science itself. When you go further these developments also will come. From I spoke of Vedanta.

which is equivalent to space time continuum where

the nature of pure consciousness that is

. That is the ultimate reality in the

Page 175

Verse 171:

in deep-sleep is

anything

created by the mind ए alone in reality

when the mind is reduced (to its casual state) proved by (experience of) all man's

not ए indeed

therefore

Samsara (world of change) ए

his

not

there is

In deep-sleep, the mind is reduced to its casual-state and nothing perceivable exists, as is proved by the universal experience of all people. Hence, the relative world is just a creation of the mind and has no objective reality. You go one step further from dream you enter into sleep, deep sleep deep sleep. the mind has got dissolved there, you don’t find the presence of mind in deep sleep in dream you feel the presence of mind, same as the mind goes all the objects will go, no object you see in sleep and no mind is also there. So in simple logic we say that in the presence of which something happens and in the absence of which doesn’t happen, it is that. That is the logic. Wherever A occurs B occurs, A does not occur, B also does not occur, so A is B. they are one and the same. This is that we will say. This It is that. That is the language,

ए

therefore what we call

is kind of

relationship we establish ए mind has imposed upon the reality, these various distinctions. This distinction between Sun moon stars the world you and I, this mind has brought it about on this wonderful space time continuum. Change this mind the whole thing goes away. That’s the wonderful attitude ए they are not real. means real, they are imposed upon. In on sentence Sir Williams james in the title of the book ‘ the new background of science’ the old background cannot stand today. A new background is needed that is the title new background of science where he says there, when you take a last look at the universe, revealed by 20th century science, what you find is, not that something non mental has been or something mental has been introduced is the picture. but nothing non mental as survived with the picture. mind raining supreme and alone these are the conclusions of some of the scientists. All may not accept it. they are some realistic scientists also. But anyway, there are scientists who think boldly. Yes! This is the understanding of the word as it is not what you made it to be. Your mind has made it in a particular way. Now take away that making apparatus what you find your world is one infinite ocean of energy, these distinctions we have created from the sensory level with the help of the mind

.

Page 176

Verse 172:

by the wind by the mind caused

is brought

cloud

is caused

bondage

again

by it ए alone

liberation

is scattered

by that ए alone

is

The wind gathers the clouds together and the wind itself scatters them. So too, the mind creates bondage and also creates liberation. See the boldness of this sloka a wind brought a cloud and it filled the sky another wind came and removed that cloud, sky was without cloud then cloud came and cloud went. Who got it? a wind. Wind got it and wind took it away. Similarly, mind brought bondage to you, and mind brings also liberation to you. Mind has done it. the is neither bound nor free. Its always the same but you have this experience, I was not well, now I am alright. Something has come, something has gone in our ayurvedic system we say man is essentially healthy by wrong living you fall ill. By medicine remove that illness you are essentially healthy. That is the beautiful concept , imagines that you are bound imagines that you are free. Even is only minds own imagination. See the language, bold language, mind brings this, mind brings that. Verse 173:

body etc. that

to man

poison very same

for all objects

having created

like an animal

having thought

by rope

thereafter ए him

attachment

distaste

binds

here(for them)

liberates

by like

that mind ए

from liberation

The mind causes attachment for the body and the sense-objects. These attachments bind one like an animal that is bound by ropes. Thereafter, the same mind creates a distaste for these sense-objects as though they were poison, and liberates one from bondage.

Page 177

How does the mind does it. how does the mind bring bondage. How does it remove this bondage. as you tie a cow with a rope so also this mind brings the ropes of guna,

and

affects the mind and you become bound.

You imagine attachment to the body sense objects and other aspects of existence and that brings in bondage to you. Similarly, later on this is wrong, this kind of identification you detach yourself and slowly you are able to bring that freedom that which you thought you lost through that identification ए it is mind alone that brings you bondage, mind alone that takes way bondage from you.

ए

Verse 174:

therefore of liberation

the mind

the cause

or

in bringing about

by the effects of rajas

for liberation

of this

(of) jiva of bondage

pure

of bondage cause

blemished

free from the rajas and

tamas Therefore, the mind is the cause for both liberation as well as bondage. When tainted by the effects of rajas, it causes bondage. When it is free from the rajas and tamas qualities, it paves the way to liberation. Therefore, mind alone is the cause of bondage and the cause of liberation. When mind is pure it becomes the cause of liberation. When the mind is impure it becomes the cause of bondage. Mind alone is the cause. Mind is everything. Importance of mind in day to day life is tremendous. A little change in attitude makes all the change in life. Take for example, freedom and slavery little change in attitude everything changes. If you are forced to do something you are a slave you have no discipline so somebody forces you. But you recent it. you don’t like to be forced. But that is because you don’t know to discipline yourself. Somebody else had to force you. you change your attitude become a free citizen. Do it gladly as service to society as your responsibility as a citizen. Then everything is alright. So that slave and a citizen we work but with different attitude. Different minds. It was Tilaq who quoted a famous verse from Bhasa in his book Bhimaara which says at the time of action, the and the the wise man and the fool appear similar so far as the body is concerned. He is working, he is also working. But that similarity is only with respect to the body. With respect of the mind there is no similarity at all. Page 178

A works with a different mind and a works with a different mind. As we see a criminal goes to jail a Gandhi goes to jail. Both are going to jail but, what a difference in attitude. The mind makes all the difference. That is the language he has used here. So this is an adaptation of a great verse from

the verse is this,

ए

mind alone is

the cause of bondage and liberation for a man.

when the mind is attached to

sensory world it makes for bondage as soon as you free the mind from that bondage you are also free. Mind bring the bondage. Mind takes away the bondage as well. So you take care of the mind is the next verse. Beautiful, everything is this mind. I am a citizen, my mind is one way, I am a slave, mind is differently. As I often say in India, all of us in India are in India, we are not of india and for India. That makes all the difference. Then you become a citizen. You are completeness. You are only in india, you have full of complaints that’s what we are doing all the time in india. That feeling is my country that responsibility does not come. That mind is a free mind it is a slave mind. I have called it in many lectures. Specially lecture on enlightened citizenship there in delhi we have a son-in-law attitude all the time. Hindus have son-in-law, no responsibility. Only demand, demand, demand that is son-in-law mind. That son-in-law mind must become the citizen mind. Its my country. I am responsible. What a beautiful change it will be, so you can see, freedom is a product of the mind and bondage is also a product of the mind. Verse 175:

discrimination purity (by) wise

dispassion

having gained

mind

by one desirous of liberation

due to predominance of the qualities(of) for liberation (by) these two

becomes strong

therefore should be

first When the mind has been made pure through the cultivation of discrimination and dispassion, it turns towards liberation. Hence the wise seeker of liberation must first strengthen these two qualities. Verse 176:

mind prowls

called therein

a huge tiger let not wander

in the jungles of sense-pleasures virtuous

who

desirous of liberation Page 179

A huge tiger called “mind” prowls in the thick jungles of sense-pleasures. Let not those virtuous people who have a deep aspiration for liberation ever wander therein.

Page 180

Volume 12: Mind is a big tiger

. A mighty Bengal tiger is the mind. It is moving about in the forest of

sensory objects. Don’t go near. It’s a dangerous animal he says.

those who

want to be good, don’t go near that tiger. if your desire is freedom then don’t defend that particular mind, which is moving about in the world of its own appetites, satisfactions, no concern for others, that kind of mind is a dangerous mind. Don’t go near it. if you want freedom. We have got political freedom only because the British left. We are not truly free. That is the new development that has to come. So be careful about going to that tiger of the mind which is of this nature. Verse 177:

mind and upon creed

delivers for the experiencer qualities

sense-objects body actions

caste motive

all

the gross order of life

results

the subtle distinctions based

continuously

The mind continuously delivers for the experiencer, (1) all sense-objects, gross or subtle, without exception, (2) distinctions based upon the body, caste, order-of-life and creed, as well as, (3) the difference of qualities, actions‘ motive and results. Mind creates all this, what are they . This is attractive to me, this is not attractive to me that mind goes on ccreating. This I don’t like, that I don’t like, this likes and dislikes full, it creates all this. Then

gross pleasures subtle pleasures all the mind

manufactures and puts it on this, on that. Similarly, this particular body then I belong to this caste, this community, this race all these distinctions also the mind creates for you and me, limiting us, though we are unlimited. That’s the function of the mind. qualities, actions s and s cause and effect. All this conglomerations the mind does everything and creates my world and your world etc. etc.

Page 181

Verse 178:

unattached

pure intelligence

with the ties of pranas wander if 'results'

endlessly

to this

binding

mind

beguiling

body

sense-organs

as "I" and mine

gathered by itself

makes (him)

in the varied experiences

Unattached Pure Intelligence is the essence of the individual, but the mind beguiles it and binds it by ties of body, sense-organs, and pranas. It causes the individual to wander with the idea of “I” and “mine” in the myriad experiences of ”results” gathered by itself. This mind deludes this this self within man,

behind that is your true nature. How?

he is really unattached,

of the nature of pure consciousness he deludes his self puts it inot a sort of

hypnotic conditions to the self. The mind does it. down to this

etc into that. That in the rope of

and in the name of the The real

and ties the and tama.

the mind goes about. I and my, with the attitude. He is the real actor.

is nowhere present. I am everything here. That kind of experience you have

carrying the self all its activities and enjoying the fruits of these activities. Mind is the instrument that does everything. Verse 179:

due to the defect of superimposition bondage of superimposition

and

by the (mind) ए alone

one who is tainted with rajas and tamas the misery of birth etc.

cause ए

of man

transmigration is created

one who lacks discrimination

of

this Page 182

The defect of superimposition causes transmigration and mind alone is responsible for the bondage of superimposition. For a person who is tainted with rajas and tamas and who lacks discrimination, this alone causes birth, suffering etc. Man’s birth and death all these movements up and down all these are done by mind itself. By creating this spiritual blindness first and all these projections mind does that. This instrument has to be handled very carefully. After all an instrument can be handled wrongly or rightly. If the instrument of a sword is in the hands of a child, it will cut its own hand and body. It has no discrimination. But in the hand of a great able person that will be a useful instrument. So the mind instrument should be handled with little wisdom. That is the product of this viveka mentioned in this book. Verse 180:

hence

say, consider

those who know the Truth wind

like

mind by which ए alone

(is) ignorance is tossed around

wise sages the universe

by

masses of clouds

Hence the wise who know the Truth declare the mind itself as ignorance (avidya). By this alone the universe of experience is tossed around like the clouds before the wind. therefore the saves say mind is called ignorance. Its very name of ignorance is mind.

those who know the truth, wise people say “what is ignorance”

by which the whole universe is turned about like this. just like wind carrying this cloud carrying here there everywhere, this mind caries our universal experience without our say in the matter, goes on goes on, upto the mind. If you come this is the experience you will have. Therefore, Verse 181:

therefore

purification of mind

the seeker of liberation when purified becomes available as a fruit in one's hand

should be achieved and ए

this

by diligence

by

liberation

Page 183

Therefore, the mind must be diligently purified by one who seeks liberation. When the mind has been purified, liberation becomes readily available like a fruit in the palm of one‘s hand. This mind should be properly disciplined and purified. with great effort say what we call education mostly is stuffing the brain not training the mind. When you train the mind you get discrimination. You get efficiency. The same world can make you free with other mind world becomes your enemy. Everything becomes your enemy. So you train the mind everything is wonderful. Education that trains the mind is what we need. At present it is not. Just stuffing the brain mind is left as it is. So we commit all sorts of blunders. There is enough suffering in the world, this mind adds some more to it. That’s what we are experiencing in postindependence India.

when this mind becomes truly pure, well-disciplined and ,

pure,

becomes like a fruit in the plan of one’s hand, so palpable. Somebody

says there is no you are not worried. It is there you know definitely. That kind of conviction comes to you. That I am free, I am free, then the mind is properly purified and disciplined. So, Verse 182:

ए

with single pointed devotion for liberation having rooted out

Truth purifies

having renounced

he who

and

devoted to hearing etc

for sense-objects all actions rajasic nature

attachment with faith in

he

purges,

of the intellect

With single-pointed devotion to liberation, one who roots out attachments for sense-objects, renounces all actions and with faith in Truth, constantly hears (the Truth) etc., succeeds in purging the rajasic nature of the mind. Now we come to at the

. Beyond the mind more evolved is called

, reason understanding judgment

level reason and judgment is less, just the elementary, when you come to

the level of reason and judgment with this we shall enter into the description of the next as

.

,

,

.

and

these two

you come to known s are studied

in the next verses. Then we deal with which is inside all these five s. There the student will ask some very pertinent question. Very interesting and highly beneficial for our day to day life in human relationship.

Page 184

Today is the last day and time is also up and I found that this is a good location, just to end this year’s study on the beyond we shall do next year.

amongst the

s we studied three

s, 4th and 5th and what lies

Page 185

Volume 14: Verse 183:

mental (sheath)

knowledge)

not

also

can be

the supreme self

because

having a beginning and an end

being subject to modifications

being of the nature of suffering

because of it being an object (of

the seer(subject)

whereas

as an object seen

not

seen, known

The mental-sheath cannot be the Supreme Self either, for it has a beginning and an end. It is subject to modifications; pain and suffering characterize it and it is an ―”object” of cognition. The ―”subject” can never be the ―object of knowledge. [Or the seer (subject) can never become the seen (object)]. Verse 184:

intellect

the organs of perception

of the nature of the doer

with

with its (thought) modifications

the intellectual sheath

is

man's

the cause for transmigration The intellect with its modifications along with the organs of perception form the intellectual-sheath (vignanamaya-kosa). It has the characteristics of ―the agent‖(or doer), which is the cause for transmigration.

Page 186

Verse 185:

accompanied by

a reflection of the power (light) of Consciousness

intellectual (sheath) function of Knowledge and action organs etc

is identified

of prakrti as "I"

a modification

endowed with the

always

with the body, sense

completely

Accompanied by a reflection of the light of consciousness, the intellectual-sheath is a modification of Primordial Matter (Prakriti). It is endowed with the function of knowledge and action and is always completely identified with the body, sense-organs, etc. Verse 186:

(it is) without beginning embodied self actions evil

and

also

entire

this

of the nature of ego

one who carries out the activities

according to its previous latent tendencies (

jiva or the performs

s)

good

their results

It is without beginning, is of the nature of the ego (I-sense), and is called the embodied self, which carries out the entire range of activities on the relative plane. It performs good and evil actions according to its previous latent tendencies, and experiences their results.

Page 187

Verse 187:

experiences comes

goes

in various

even

up ए

down

intellectual(sheath) waking experiences of joy and sorrow

(in)wombs, bodies

wandering

to this ए alone

this dream etc

to the

states

one who has the

It comes and goes, up and down, taking birth in various bodies. The waking, dream and other states, and the experiences of joy and sorrow, belong to this intellectual-sheath. Verse 188:

belonging to the body etc identifying with the attributes(of) this

the orders of life always

(is) extremely radiant to the Supreme Self

therefore

identifying with which

duties

as "mind" close is ए

functions the intellectual sheath

because of (its) proximity this

superimposition

suffers transmigration

of this (Self)

through delusion

Identifying with the attributes of the stages-of-life, their duties and functions, which actually belong to the body, it considers them as its own. The Vignanamaya-kosa is extremely radiant due to its close proximity to the Supreme Self. It is a superimposition on the Self, which, when identified with it, suffers transmigration through delusion.

Page 188

Ātman – unattached (verses 189-191) Verse 189:

that which (pranas)

this

of the nature of Knowledge Absolute

in the heart

shines

immutable the self Upadhi-limiting adjuncts

doer

this

within vital breaths

the self-effulgent

experiencer

being

becomes available

seated in the

The Self, which is Knowledge Absolute, shines within the vital breaths (pranas), in the heart. Though immutable, It appears to be the doer and the experiencer because of the limiting adjuncts (upadhis). Verse 190:

itself

the limitations

wrong identification being

entirely

even though

from the mud

considers pots

assuming

of the intellect

with false entity itself

because of its the Self of everything

from itself

as something different

like

This , although the Self of all, by a mistaken identification with the intellect, assumes the limitations of the intellect and considers Itself as something different—like the pots from the clay of which they are made. it takes the conditioning of the forgotten its own true nature,

and thinks I am just

only it has

thought it is in every being it treats itself as a self in

limited body complex. That’s why this jeeva is called

,

caught up in the

this kind of psychic caught up there. So he belongs to all. Just like the Sun shines in your garden or on this india’s territory, but it shines everywhere else also. I take it here because that’s all I know about the sun. therefore the moon also can be said it is mine only, it is not yours. The narrowness we have in the physical world, and it is much more regarding ourselves. Page 189

Verse 191:

due to (its) relationship with the superimpositions indeed

the characteristics of upadis

characteristics ever ए

appears

the forms of the iron-pieces

unchanging, the same

even though

the supreme Self becomes one of their

changeless perfect

like the fire

by nature

Even though the Supreme Self is by nature perfect and ever unchanging, due to Its association with the limiting adjuncts, It partakes the characteristics of these adjuncts and appears to act like the formless fire assuming the form of the iron in which it inheres. The supreme self by attaching itself to these conditions it identifies with those conditions. Just like body is fit, I am fit. Body is happy I am happy. I identify with the body. That is the trouble that has taken place. and a beautiful example is given fire has no particular dimension no shape no dimension it is infinite in its nature. But it gets conditioned by its objects in which it manifests. Take a piece of iron, it becomes red hot. That fire which is itself formless, infinite it assumes this particular limitations and form and that particular fire in the iron may tell itself ‘Oh I a limited by this iron, I am only this iron’. Whereas the fire is there elsewhere also, it’s also in the sun, the fireness, the fire nature is so universal but its manifestiation limited by that conditioning agent. That is the meaning of

,

means by which it conditions the thing.

always one and uniform is fire. But in different things it appears in different ways . That is the nature of the infinite, uniform nature, no change, no division within it what we call today the undivided reality. Physicist tried to understand, what is the fundamental undivided reality, so we thought it is molecule later on we thought it is atom now we think it is all this particles protons and other things inside. Now we are breaking them also. In particle accelerators you put these particles and accelerate through these magents they go in infinite near light speed and they get broke up into smaller one. Their life is hardly for a fraction of a second that is the study. What is the fundamental particle in nature, that is the big enquiry that is going on. various new developments have come within the last 10 years, what you call particle physics no conclusion yet. My technical capacity to determine how much further I can break it into pieces. The biggest technical capacity today is a particle accelerator a very costly machine hardly 3 in the whole world and the biggest is in geneva the European community accelerator but you go on making it still more powerful further breakdowns will come. Vedanta merely will say in the word of the object there is nothing Page 190

indivisible everything is divisible. The really undivided is only the self. matter can never be undivided at a certain stage you stop and say it is undivided if you can go deeper you can divide it again. Because no

no object can be undivided. That is the challenge of

Vedanta. It there is anything undivided it is pure consciousness that alone is undivided. the Gita said this pure consciousness is undivided in things appearently divided. That is the language. You have a soul, I have a soul, everybody has a soul is it really divided, No! it looks like divided though illusion of things like a sun manifesting in one pot one sun, that sun in 10 pots, 10 Suns million pots, million suns, there is only one Sun but the conditioning agent makes it separate. This concept of unity and divisibility of consciousness which is central in Vedanta is appearing to nuclear scientists today one of then SCHRODINGER specially mentioned that ‘consciousness is always experienced as a singular and never a plural’. This is the language he has used. Consciousness is a singular of which the plural is unknown. But if you find different points of consciousness it all due to that one consciousness getting split up through the indian Maaya, he has used the word also. The

seems to split up one into the many it is all out of

convenience only. True thing doesn’t know this splitting up. So he is telling here that supreme reality one undivided pure consciousness that alone is undivided. Everything else I divisible, all matter is divisible go on dividing and dividing until you come to consciousness there, go into the depth of matter you find only consciousness there. That is the tangential Vedanta and you will find several scientists today appreciating this. They cannot demonstrate this scientifically we also do not claim that physical science can demonstrate it. it is your own experience. You will be able to realize it ए

for yourself one infinite

ए

kaarika

said that this that shines though all three states of waking dream and sleep we call it the fourth. Really it is not fourth, in respect to the three it is the fourth but it is there in the waking it is there in the dream it is there in the sleep it is the witness of all the three states that is the pure consciousness which is called the

the most auspicious

non dual that is the nature of this

the fourth the , describes it like this same discussion you will get here also. When the Guru said this when you eliminate all this, this conditioning you eliminate then you will realize your true form. The disciple got an opportunity to put a question. Here after a long time the disciple is speaking. He has finished in the beginning its putting his question, afterwards he has never uttered he was listening to the beautiful acquisition. Here a difficult situation came, he wanted a clarification now you are hearing that clarification verse 192, What is liberation? – Disciple (verses 192-193) Verse 192:

Page 191

the disciple

told(asked)

the sense of being a jiva superimpositions end

through delusion

or

for the supreme Self

that which

because of (its ) beginninglessness

not

otherwise

let(it) be

of upadhi of of beginingless

an

can be accepted

The disciple asked—That the supreme Self has come to consider Itself as the embodied self, through delusion or otherwise, is a superimposition which is beginningless; that which is beginningless cannot be said to have an end. Very acute observations, vendanta means extreme subtelity of thinking that’s what you get when you train yourself in physical science. From gross to subtle the mind develops the capacity to detect and understand subtler and subtler dimensions of nature. And today’s nuclear science has come to a point where whatever matter can reveal you get the subtlest dimension in nuclear science. In today’s genetics also dealing with the self you get the same subtlety extremely subtle but it is still at the molecular level unlike physics it’s a nuclear level. If biology can beyong the molecular level to atomistic and finally nuclear dimension what will be revealed we cannot predict today what ever Vedanta has been holding all the time will become revealed more and more its all pure consciousness, slowly it is coming. Physics became revolutionized when Clark Markwell discovered the field electro magnetic field that field is now revolutionized that whole concept of energy in physics then comes nuclear science quantum field still more revolutionary things have no value here field is everything. What a wonderful idea. An identical change came in Vedanta dealing with things dealing with individual human beings, individual items finally it became reduced to field of experience that is the field of which these are merely bubbles one infinite ocean of pure existence pure consciousness and bliss out of it these are merely bubbles here and there. One of the sage the Astaavakra in his Astaavakra Gita has this audacious statement what is all this immense universe a little bubble in the ocean which is my true nature that I am see the capacity of the statement real ‘I’ is the infinite ocean of consciousness in which this universe will rise like a wave and play for sometime and disappear I am that what can be more audacious than this. That is why physics is stating in that direction something infinite is laming large but by physical method you can never go to that direction but they indicate that is the way to go that is the way to go something infinite is coming consciousness itself is entering into the field of physical enquiry, therefore a new development is going to come. And Vedanta has already walked over that truth and discovered the truth about consciousness, ‘one nondual undivided God in vedantic language we mean this pure consciousness that God.

’ when we speak of , that is the nature of

In Shakti language, in tantric language we say that , what is she of the nature of pure consciousness its condensation is this world. its condensation is this body its condensation is everything in this world that is the wonderful unifying vision that India developed ages ago. The whole Himalayan atmosphere helped the human mind to rise higher and higher peeping Page 192

into the mystery of the highest that what you get in the . God is everywhere we say what does it mean is it any spacial concept to cut god and put here and there. NO!. it’s the nature of pure consciousness. Consciousness cannot be limited by space by time even a physical reality like an electron cannot be limited by space or by time how much more must be this infinite consciousness that

.

When you describe an electron today you use such stright language – electron leaves on orbit and goes to antoher orbit when you heat matter there is change of electron orbit but the strangest thing is it doesn’t pass through the intervining space to go to the next orbit, it disappears here and appears there, what a strange behavior we relate it to a ghost. A ghost can be here, disappear here and go appear there that’s why Burton and Russell has to say ‘matter I modern physics appears more like a ghost than anything else’. Now these are the developments we achieved it much earlier. This spacial limitations this gross way of thinking we transcended long ago that’s why you are you are far away, I am far away still my heart and pulse can become on with you. we don’t need any spacial connection. The more subtle your development the more you are able to establish relationship in people living far away from you. without speech even you can live together yet your heart is one. That is the deepening of human awareness, that is human evolution. From tamas you go to rajas, rajas to satva that is extremely subtle level of experience. So the word ‘god is everywhere’ in all religions we express it but what does it mean. American president Abraham lincon gave a beautiful speech farewell to his native place spring field when he was elected president of America and he had to go to Washington that farewell speech, beautiful sentiment occurs ‘I am to leave you to take up my duties in Washington, I have lived in this town for many years, I have raised my children here one or two of them are dead and lying here, but now I have to leave you, duty calls me to Washington’, then comes the wonderful sentence ‘comending all of you to take care of him what can remain with you and yet go with me to Washington I take leave of you’ he said. What can go with me and remain with you. what is the nature of that God you may say theologically there is a god it is vendanta that gives you the insight into this wonderful quality. Anything above space and time limitations is everywhere there is no location where is it located. You cannot ask. But you may use it for temporary purposes. Well is located in my body you can say, god is located in my body you can say. Somebody else also will say but don’t quarrel with him. No he is only with me, not with you, that our misconcept. Moon only my moon not your moon, No! moon is everybody’s moon. So Ramakrishna said ‘chand mama sagaler mama’. Uncle moon is everybody’s uncle. Similarly, god is everybody’s. we live and move and have our being in him. One infinite ocean of pure consciousness in which one bubble is you one bubble is myself we are all part and parcel of that infinite one. That is the advaitic vision from which alone can come love compassion, torelance, understanding. We rise this flag long ago out of that came the blessing of understanding. Least violence in life that was india’s record. Not today’s india. Today’d india is not india. It has not recovered itself yet but this wonderful quality of oneness. Other people appericiate it. Will Durant, in his famour book Story of civilization, first volume, old indian heritage mentions it, that from india we can learn a unifying, pacifying love for all things the mature mind we shall understand and when the mind is mature how does it behave we can understand it from india a 5000 year culture when you and I become impressed by that culture our behavior also will transform itself. At present it is not. That is the situation.

Page 193

So the disciple is asking

whether it is due to delusion or

through anything else that pramaathman has become a limited how I am so and so, I am white I am black all this limitation has come, you may call it mere super-imposition, you may call it through delusion but fact is there, so he says

and this superimposition is

beginning less , what is cannot have destruction for ages it is there. How do you know it will end one day. We shall always be in that wretched condition. I am small I am big these are always going with this, a very serious question is asking. In the s you will find these questions when truth becomes extremely subtle difficult to comprehend then we question. Then the teacher will say be careful we are moving in a extremely thin air, extremely thin air, there is no foot print left there you cannot detect what is that, you must be very careful the mind must be extremely subtle to grasp extremely subtle aspect of reality. Such caution find in the

, by

father telling the son, Aaruni telling Swetaketu you are now in a very ciritical delicate situation of enquiry very careful don’t rush into shouting or affirmation or negation at this stage, clamly think, that is the situation when father asks the boy bring a fruit from that yonder godha tree, boy brought the fruit, break open the fruit, yes sir I have broken what do you find in there, many number of tiny seeds, boy said, break open one tiny seed, the boy broke it open what do you see there, and the boy said nothing, then the teacher said be careful, now we are in the extremely delicate stage of investigation, don’t rush into conclusion, don’t rush into statement as we do in political life, we don’t think and issue a statement everyday on every subject under the Sun. but these are all very delicate matters extremely delicate you get only a glimpse of it only in this nuclear science today extremely delicate their way of answering questions with great caution and care because we are dealing with subtle realities and similarly here, this disciple has a very subtle mind and is finding difficulty at this point the is beginningless so it is endless, so how can you realize this truth you will always remain a creature. A creature must always remain a creature, quite logical how can a creature break away from creatureliness that is the challenge Vedanta takes up. How to make this creature shed its creatureliness and today’s science only acts that nature has been extremely kind to you, human beings by giving you this cerebral system. The new brain with the help of which you can discover truth about nature outside and man within both you can do. Such a versatile organ nature has given to you. and you are using it only to how to cheat people how to live a comfortable life what a foolish, you should do, this wonderful brain can take you to the highest knowledge to that highest realization we are using it for petty purposes, how tragic it is. In early verses, I said that, having for this precious human body with this wonderful versatile organ if you are a selfish petty individual you are really commiting suicide. You are really petty

that is real suicide. Body suicide is not serious for

man the spiritual suicide that people commit everyday that is the most serious thing , in the isha updanishad also the verse said, third verse or so, that people forgetting this profound truth of their own true nature, they get attached to all sorts of things and by this they commit suicide. What is the nature of that suicide shankara explains, through ignorance and delusion man gets attached to unreal things neglecting this infinite reality his own self this . That is called suicide. Wonderful idea. A boy belonging to a good family behaving in a very bad way in society, he has commited suicide. That is real suicide. He doest know his true form. And our objective is to restore him to his real consciousness. If that is Page 194

possible it will be wonderful. The question is, is it possible? Technically it is not. If it beginningless it must be endless, can be thing that is beginningless have an end? Very logical question, so he puts his more clarification in the next verse. Verse 193:

therefore

its

transmigration Revered Teacher

jiva-hood will not cease

even

for ever

liberation from that

becomes how

to me

O

tell

So the embodied state of the Self must also be without an end, ever subject to transmigration. Please tell me, O revered Master, how then there can be liberation for the Self? Therefore this

this creatureliness that he is a limited soul, limited to a body

it can never go and therefore

remains perpetual there is no end of

no end of

creatureliness is possible. therefore how can you get how can you get liberation how can you realize this infinite truth that is the most beautiful question meaningful significant question that the student has asked on behalf of all of us. His reply is a crucial subject in philosophy otherwise there is nihilism everything is denied mere emptiness is there on that subject yesterday referred to critical phase of thought where when you reach you reach the subtle and subtler dimension of reality you become puzzled what every familiar landmarks are not there and we think everything is gone, everything is destroyed, there is nothingness in the end, that is corrected in Vedanta infact that is the highest level of vedantic realization you get in that s you get it in buddha’s teaching and you get it here, so if all these various sheaths are there wer are caught up with that sheath the infinite caught up into the sheath of body mind complex and you become a creature, a

as I said yesterday. How can we overcome this creatureliness, because it is

beginningless this

or ignorance or delusion that you are small that we are only this body that

we are limited by this and that this is a beginingless experience ignorance is called

we call it in Vedanta this

beginningless, as far back as you look it is still there, that is the meaning

of just like creation god created the world when and where, if you ask the question you put a date, just like a day that English Christian scholar wrote about 500 years ago god created the world on sept 23, 4 PM exactly 5000 years ago he just gave a book like that. What about before that, don’t ask that question, because you will break down my theology. So when you deal with time you are dealing with a infinite past and infinite future yesterday, daybefore yesterday and go on going beyond that. Burton and Russell refers to his child whom he was teaching asking questions he will speak about history 100 years ago this happened …..everytime child is asking the question what was I doing at that time father please tell me, he was also there, it looks like that you go backwards,…you don’t find any beginning. That is the strangenss of the experience of time you cant find the Page 195

beginning of the time if that is so there is no end of time, what is beginningless must be endless aswell so this creatureliness in which you and I find ourselves this is beginningless if so it is endless, then where is liberation? When do you realize you own true nature? It is impossible. That is the question the disciple asked which I referred to last evening, this limited by body mind complex and the

this being a limited soul

the creatureliness that you have

it becomes eternal

then where is where is liberation? That is the very serious question. We are a creature and we feel we are a creature how can we get rid of this, it is beginningless therefore it is endless now shankara gives the answer. The teacher gives the answer Self Knowledge gives liberation (verses 194-206) Verse 194:

The respected teacher learned one! through delusion

told(replied)

carefully

rightly

then listen

questioned a fact

by you

O

cannot be

imagination conjured up

The respected teacher replied—O learned one, you have asked a proper question. Listen then carefully. Things conjured up by imagination, which is itself a product of delusion can never be accepted as “facts”. In these spiritual matters what an amount of profound philosophy, profound thinking comes into the picture, this not a question of theo, do’s and donts theology and religion and the matter is over, but this is deep thinking that’s why as I said yesterday great scientific minds today when they hear this they feel fascinated, these are the problems troubling physical science today problem of space, problem of time problem of causality these are all important problems Vedanta has discussed it thrown light on it. it has seen what is beyond all this, time space causality made for relativity what ever is subject to time subject space, subject to causality that falls in the world of relativity we wanted to know what is above this level, what is the absolute that daring mind you had in this country ages ago, that daring mind is coming in the higher reaches of science today, when you read the books of Eizenberg and others what daring minds they have that you can see today, so the answer the guru is telling he says you have questioned me very very beautifully proper serious question very subtle question, he says

he appreciates the student you have put a very please listen to me carefully when I

reply to it and he address the student as you are a learned wise man to come to this philosophy even as a student you need knowledge. It is said about our great university of nalanda from 2nd Page 196

century to 12th century a big university there with 5000 professsors, 10000 students from all over south east asia Mongolia and north west india, that was a remarkable institution a Chinese professor has given a description of that university it is near patna there the professor who sits at the gate the student who wants to join the university must discuss with the professor at the gate first, gate-man, if he recommends he will be sent further, he can join here, he was a learned man, sitting at the gate also that is the kind of a student of deep thinking only can come to this kind of understanding so he praising the student

,

you have spoken truly, listen to me as I am

giving you the answer to this question, the answer is

whatever

is understood through delusion cannot become truth cannot become it has no it is not true what is imagined by your own deluded thinking I dream so many things in my dream its all delusion it is staying there as along as the dream is there, then it will not be there, similarly in our various delusions we have. Suppose I am suffering from mental ailment I get certain delusions there are patients in hospital who will say I am the Queen of England I am the king of such and such a country, they will be saying that, they are all deluded at that time, the doctor’s work is to remove the delusionso that he may know the truth about himself, so what you call deluded understanding is not cannot stand investigation as truth that is the meaning of reveal the truth of a thing that whole process is called

investigation must

evidence as we call it. you say

something, what is the evidence, the truth evidence of a statement that is called

so that kind of

cannot come to a mere imagination which is product of delusion. We are deluded, into thinking that we are this we are that for example, men and women, hindu muslim Christian similarly white black on these basis we quarrel and fight the whole thing is a delusion what are we developing today a mankind awareness beyond all these distinctions we develop a unifying vision mankind awareness out of which comes sympathy understanding all this is coming similarly when ever this delusion all sorts of peculiar ideas will come to us I am this I am that others also are treated in the same way so delusive word is build up and says this is true when you prick it the whole thing collapses. delusion

So

,

means delusion

also means

means imagination. Imagine I am this, I am that, a mental hospital…….

Page 197

Volume 15: The logic of the unconsciousness the logic of the mind. Mad man also has a logic, we have a logic we call it conscious logic and they have got an unconscious logic, logic of the unconscious there is a whole book written logic of the unconscious to them its all logical. On example I read a man at the mental hospital has a habit of snapping his fingers all the time; that is the normal practice so doctor went asked him what is the matter why are you snapping your fingers. Doctor don’t you know a hundred elephants are coming to attack me, he said, I want to keep them off, doctor said no elephant anywhere nearby at all why do you say elephants are attacking you. Don’t you know it is this snapping that has kept them away. You do not know the truth he is very satisfied with his logic doctor is not satisfied. He knows something is wrong with this man, he must restore him to his health so the language used here is whatever is deluded imagination cannot be proved to be true when you prick it bubble brusts the truth comes out and he gives examples, Verse 195:

delusion

without

(for) formless the sky

indeed

for the unattached

is not possible

(for) actionless

connection with the objective world

to

like blueness etc

For the Self which is unattached, actionless and formless, there can be no connection with the objects of the world other than through delusion, just like the blueness etc. seen in the sky has no connection with the sky. Without this delusion how can that everpure infinite everfree reality appear as limited feel that it is limited. It is creaturely that is

comes inbetween

means wrong knowledge delusion all that

. Look at this sky you see it is blue but the sky has no colour your mind has blue you put it

there and say sky is blue you attribute blueness to the sky which is only in your deluded mind when you examine there is no blueness at all, this kind of truth is what we have to understand regarding oneself.

Page 198

Verse 196:

its

(of the) witness

subjectively delusion

(of) beyond qualities

(of) actionless

of the nature of Bliss and Knowledge gained

delusion is dispelled

jiva-hood i.e. the embodied state there is no

of the intellect not

through

real

when the

because it is unreal by nature

The embodied state (jeeva-hood) of the Self which is the Witness, which is beyond all qualities and activities, and which is experienced within as Knowledge and Bliss Absolute, is unreal, and is but a delusion caused by the mind. Since by nature it (jeeva-hood) is unreal, it ceases to exist once the delusion has been dispelled. here is a seer the one who knows the one who sees the subject the self which is without any action, just watching, just seeing everything that is the truth about our true self. this self is the vedantic language of the nature of bliss of the nature of pure consciousness of the nature of pure being or existence. That is our true nature which is innermost, not out there. Out is an object changeable, perishable here inside, when you use the word ‘I’ as depth of it you find this profound truth. The work Vedanta whenever the finger points out to an object we call it

is a very important word in the whole of external world is

as soon as you speak of “I” the finger turns inward. Some reality within the system which is the ‘I’ which is the consciousness there is a subject the self. consciousness of something within as the ‘I’ which is is the nature of the of

That is called

that

both consciousness and bliss that

that is our true nature, now this true nature,

by the delusion

the instrument of mind, mind gets deluded and thinks I am limited. I am subject to birth,

death, change, I am high, I am low, all these come from only not of the . this creatureliness that we are limited we are imperfect this notion has come to us it is a fact. A fact but if you investigate the fact it ceases to be fact, you kow the truth, I am truly that. This knowledge will come when the delusion is removed this creatureliness also goes away, if it true it can never be otherwise. Truth is something that can never be otherwise. Infact one of the definitions of truth given in Vedanta is whatever remains the same yesterday today and tomorrow, that is truth whatever changes everytime that is not truth that is the idea. Page 199

About what is unreal and untrue kaarika of gaudapaada gives this definition. That which does not exist at the beginning and at the end only exists in the middle period, the present neither past nor future existing only in the present that is called the unreal. Just for the moment it is there everytime going away that is called it is really unreal but we take them to the real that is our misfortune what is constantly in flux we take that as real. That is not. That’s why in physics today you will be reading from Einstein’s remark these particles coming from the field quantam field energy every second millions of particles that’s what the universe is but these particles are only temporary manifestations of the field for the field alone is reality these come and go that language he has used there. In Vedanta we saw the many we questioned what is this many and discovered the one behind the many that one is of the nature of pure consciousness one without and second. In you and me our this this instrument imagines that you are all limited by the body mind complex then we become creature. I am a , comes to us by this limitation placed by this can be corrected. That correcting is what we do in spiritual life afterall mind in the person that makes him behave one way or the other with that mind when it becomes abnormal you see the various people in the mental asylum slightly normal you find normal human beings here. Mind does slightly change a little vibration change only everything changes so that has to be corrected. That’s why the whole study is the study of removing the superimposition that is there. Truth is always there, you hide it and find truth is not there. A sun is there, a cloud comes so the sun is gone. And that is not gone, the cloud is there, remove the cloud and you see the sun as it is therefore the primordial ignorance from which we all feel we are limited we are the finite this is beginningless and the effects of this our day to day behavior that is also beginningless the cause and the effect both are beginingless that is true, but because it is beginningless it should be endless that doesn’t follow, things which are beginningless can also have an end that is logic that is given here. Yesterday it was not today it can be therefore though beginningless, is not endless, you can remove a delusion has come upon me that delusion when I am in delusion is endless, is beginningless. But when you wake up from the delusion you find it was there yesterday, it troubled me yesterday today I am free. And the greatest example is dream. When you get into a dream you see so many things a tiger chasing you, you are frightened your heart is beating, all this is happening in the dream and he asked the question, when did this trouble begin that is beginningless to a dreamer dream is beginningless, remember the truth but when you wake up the whole issue vanishes there is beginningless in the dream to any dreamer, dream is real. Dream is beginningless and yet when we wake up the whole thing is a tissue of your own delusion made up things only there I nothing true about it. Similarly this creatureliness thought beginningless is a challenge to us we shall end it beginningless things can end in logic we often deal with the subject of something that is beginningless say for example non-existence

, is the word for non existence in the modern logic

nonexistence. Now you can speak of a place where there is of something, suppose there is no pot on this lawn you can say the lawn is characterized by the non existence of a pot perfectly correct. Then you put a pot, what has happened that entire non-existence has become existent,no more non existence there, similarly this delusion beginningless when you experience it, it is beginningless. Page 200

There is no doubt there, as far back as you go, but when you wake up from that delusion everything just a twinkling of an eye the whole thing is gone away. That is the nature of delusion. Truth cannot go away by any amount of investigation, truth cannot go away. But delusion can go. Wrong knowledge can go but not truth and the truth is we are free. Vedanta will proclaim it for the whole world. Man is essentially free. Man is essentially pure. He is infinite he is immortal that is his true nature. But we don’t know it. We consider ourselves as limited as mere creatures we weep, we suffer, we do harm to others all this we are doing, in that deluded state. Remove that delusion, then everything comes to itself, that is the challenge Vedanta takes up. When you study this subject in the context of modern phsychology, psycho therapy, psycho analysis you will find its wonderful relevance. So many delusions come to us makes us abnormal and that treatment is that delusions, we have to treat this delusion, remove the delusion, man is restored again. One little child five years old, he lost his identity, son of a brilliant father and mother, scientists neglected by the parents the child developed mental delusion. Hating father and mother, no interest to study, sitting in a dark room never coming out, now that child has to be treated. And a wonderful book, ‘Dibs in search of self’ by Virginia Axline American lady, there you will find the method adapted to get rid of that delusion of that child and restore him of his knowledge of his own true self. of this great vedantic tradtion brought to the level of emotionally disturbed child and he was installed in his own real status as an intelligent capable boy. He was restored back to his own identity. What was the method, that method is called play therapy, in modern therapy. Simply play, no treatment nothing is there. Not even questioning the child. Let him play, he works out his various psychic conflicts through the play he was doing. They were watching pshychologists are watching with a glass covered behind and monitoring everything the child is talking. Then they discovered, the child’s trauma within which made him lose faith in himself was due to parental neglect. How did they discover it. In the place of play the child takes a doll and puts in the mud there and pushes it deep into the mud ‘you are my father be there’ he is telling to himself. Then he will take another doll, you are my mother, put him there, all automatically its coming and they could discover something is worng with the parental relation with the child. Then he takes a little gun, toy gun and shoots at the father, you father I will shoot you, you mother I shoot you, finish and all this play is going on. They are watching. Through this unburdening of the emotional traumas the child was slowly recovering his own true nature. Through play therapy, free association of ideas, expressing in action and they are watching only. And ultimately the child slowly recovered and became himself. ‘Dibs in search of self’ is the title of the book by Virginia Axline, call it the application of Vedanta to the problems of an emotionally disturbed child. Vedanta is infinite in application, in administration, management everywhere, Vivekananda calls it practical Vedanta. The egoistic mad man sitting in the chair ordering everybody about he is deluded, he doesn’t know that he is one with all he need not have this arrogance at all but he is deluded thereby is a type of madness there he has to be corrected in extreme form he what the child will experience but he was restored back to normal health. What about the previous one that was delusion. Its not true, the true dibs was different. So he said ,

,

through the minds delusion we assume this and that and when

that is removed everything is removed also. So this is true to that child his worry is his disturbed mind but when you overcome it you realize it was only few days ago I came and is alright now. Vedanta says the same thing our sense of limitations, this creatureliness. Man need not be a creature like other species in nature they are creatures because they don’t have that organic capacity to Page 201

over come thing creatureliness. Man alone has this organic capacity nature has given it to you, exercise it then from creatureliness you can raise to blessedness and freedom. That is the whole challenge modern education and human relgions says Vedanta. So he says this with an end,

can be made

ended by right knowledge.

Verse 197:

as long as judgment

delusion

so long ए along

caused by

existence

due to inadvertence(illusion)

seen during delusion ए only snake so too

its

of delusion

error of

in the rope

when destroyed

snake

ए never

also

Having been caused by an error of judgment and false understanding, this embodied state ( jeevahood) can exist only as long as the delusion lasts. The rope is mistaken to be the snake only when there is an illusion. Once the illusion is destroyed, there can be no more snake. So too, in this case. Verse 198:

beginninglessness is considered beginningless

of ignorance knowledge

but

of its effects knowledge

also

similarly

effects of

even though

So too, ignorance (avidya) and its effects are said to be beginningless. But when there is rise of Knowledge (vidya), then the ignorance, even though it is beginningless, is destroyed, root and branch.

Page 202

Verse 199:

on waking up destroyed existence

like a dream

beginningless like

entire

even though

along with its root this

not

is

eternal

prior non-

is evident

Just as dreams vanish on waking up, even so the phenomenal universe is not eternal, it is evident, like the “prior non-existence”(prak-abhava). Verse 200:

(of) beginningless is found

although

which

imagined

an end

of the prior non-existence

due to its contact with conditioning of intellect

is

in the Self

Although it is beginningless, ―prior non-existence‖ is observed to have an end. So too, the embodied state which is imagined in the Self, through its apparent association with the limiting adjuncts (like the intellect) is not real. Verse 201:

jiva-hood or embodied state intrinsically intellect

different

not

from it

connection

the other (the Self) indeed

of the Self

whereas with the

(is) due to the :"false knowledge"

But the other, the Self, is intrinsically different from the embodied state (jeeva-hood). The connection between the Self and the intellect is due to the “false knowledge”. Page 203

Verse 202:

cease to function by other way

will be

ए

its

by the right knowledge

the realisation of the identity of the

(is) right knowledge

of the sruti (scriptures)

not

and

declaration

The false knowelge will cease to function at the dawn of right knowledge and in no other way. According to the scriptures, realization of the identity of the Self ( is right knowledge.

) with the Absolute (

)

this removal of delusion of creaturelines can come only through

true knowledge correct knowledge it’s a wonderful word in Sanskrit Vedanta ,

means full complete total

not book knowledge but real experience.

there is no other way, no medicine can help you no drug can help you we have said it earlier, drugs medicines, running about here and there none of these can help this knowledge must come light must shine in the mind of man. Knowledge is light let us have lighting up of the heart of the man the prayer for light is a universal prayer, so shankara says in verse 202 through

lead me from darkness to light

ceasation of this creatureliness will come to us

total knowledge, complete knowledge

there is no other way, there is no

other way. In the case of that boy that Dibs, slowly by unburdening all these various traumatic experiences he slowly realized his own true form, then everything was clear. What happened to me I forgot my true nature. As I saw often, whenever we commit a crime for one second we are outside of ourselves we don’t know our true nature then we commit a crime for that moment we are thoroughly abnormal later on we feel sorry to all this but abnormality was there at that time so to keep the mind normal all the time that is what we want. remaining in your own free state not under some delusion Vedanta wants to confirm this blessing on all humanity therefore what is the nature of that

.

ए

in all the Shruti

s, this is described as your oneness with the absolute reality you think you are separate you are not separate you are one with it you are one with all not only with one, but one with others as well that perfect unity which is the theme of all mysticism hindu muslim Christian buddist everywhere mystics speak of unity that union that has to be achieved all this delusion will go away. One voice every mystic will speak of this wonderful experience unless he is suppressed by religious authority or a political authority. Give free expression to one spiritual quest, you can come to this mystical experience. The great german mystic Eckhart in 13th century he also spoke of this wonderful experience of this oneness at that high level you live and see as Jesus said in the new Page 204

testament I and my father are one. As Jesus could say so it is the truth you and I may not like if it goes that far but the truth is there, you and I are one. We are all one. That is the wonderful teaching in all science the search is from the many to the one. The senses reveal many but mind penetrates into things and discovers the one behind the many the entire search of 20th century science through Einstien was to discover a unified field theory. The field we can explain not only electro magnetism automic phenomenon but also gravitation. All these can be explained by one single field that was the search he couldnt succeed in it, but his aim is that. Vedanta does it. in this particular case discovering it in the supreme

by nature of pure infinite consciousness. That is the truth you

and I are part and parcel of it that is our true nature that is the glory of the

ए

s, 4000 years ago, this mount Everest of experience was achieved by

them. tittiriya said is truth consciousness infinity that is our true nature. This is repeated again and again in that literature. How do you get this knowledge. Verse 203:

that alone,only

between the Self and the not-Self does come

(between) the individual self

therefore

discrimination

right

by discrimination ए must be done

non-real self (and) the External Self everywhere I.e.

This realization comes only through right discrimination made between the Self and the not-Self. That is why one must strive to discriminate between the inmost Self and the non-real self. By proper discrimination between and what is not self what is self? Constant discrimination then you eliminate what is not self and what remains is self that’s what he was doing eliminating body, sensory system, psychic system etc. discrimination in daily life,

you have to do

therefore we must do this discrimination process

everything is mixed up then we separate. Everything is mixed up in experience that’s why the challenge is in our human intellect how to discriminate this from that and what is truly this that’s why

the name of the book also

here is the one little self in me as

‘I’ ‘I’ ‘I’ and there is a real self how to discriminate this is the great purpose of vedantic

,

there is something that I say ‘I’ pointing to the finger to to the center of my being whenever I point the finger out it is something there some object that we call it that and this that’s the language we use so here truth is something profound within what is that profound something this is taken up in beautiful passages in the s and one puts it in such poetry such imagery fascinating language. The bird imagery on the self same true there are two birds one sitting on the upper branch one sitting on the lower branch the second eats sweet and bitter Page 205

fruits feeling miserable helpless the one above perfectly merged in his own self full of peace and contentment then this bird slowly moves higher and higher and once gets a glimpse of the other bird then slowly finds the change coming within itself, ultimately it merges in that one bird that alone was, this was just a reflection ए That is the wonderful expression

two birds sitting on the same tree similarly in this body

the and the the real self and the appearent self both are here ‘I’ ‘I’ ‘I’ and thre is something that watches and says who is this, wonderful individual in today’s scientific thinking this comes on the horizon one of the famous sentences I quote from the famous book ‘the universe and Dr. Einstien’ to the end philosophical conclusion comes we do not understand the vast whaled universe in which our life is cast simply because we do not understand ourselves – one sentence. Next one – neither do we understand that mysterious faculty that is within us the capacity to transcend ourselves in the very act of perception. What is that wonderful reality in me I see and I think I see and I know I see, what is this. Some two chaps are here, you must find out what it is Vedanta coined that word witness thre is a a doer and a that is a very wonderful concept in Vedanta which is entering into psychology today and in this book it is being expounded when you study the three states waking dream and sleep, waking ego is confined to waking state in dream waking ego has no place at all, its dead, dream ego has confinement only to dream state, it has no reference to waking and both the egos disappear in the sleep state and yet somebody is there who says all the three are my experiences, I dreamt I woke I slept, who is this I certainly not the ego of the waking state. This kind of study is the depth study of the experience revealed by the three states which is universal experience, everybody has this experience of the waking dream and sleep only you must know what this experiences mean that enquiry revealed to the

s the

similarly this the fourth, the true state of man the eternal not coming not going as the other various entities that is a remarkable statement how much it appeals to many scientific minds today this deep study of human consciousness dealing with separate consciousness and discovering the one behind the separate consciousness so he said here, when you do so you realize there is something else, there is a second bird, second bird was secondary and first bird was primary in the beginning then you realize, No! that’s not true second bird was only there. The second bird was only a reflection of that wonderful second bird. And when this knowledge comes to you, you develop complete security fearlessness fulfillment. I have realized my true nature when Buddha stood up on that blessed full moon night after his illumination, he proclaimed I have achieved the immortal that is the language he used. I am no more the creature I am free I am free, this is possible for anybody this organic system has to be trained to realize this truth that is the purpose of Vedanta it wants to help everybody to achieve this realization how ones true nature so he says…….. Verse 204:

water clear,transparent

muddy just as

when the mud has been completely removed appears

so too

the Self

also

water in the absence Page 206

of impurities

one of clear lustre

Water which is extremely muddy appears as transparent water when the mud has been removed. So too, the Self shines clearly when the impurities have been removed. water is dirty

you just keep it quiet for sometime all dirt settles

down and you find clean water there. similarly also this self as Vivekananda said what is to be done is only rubbing the mirror then you see the true form in the mirror if it is a dirty mirror you don’t see form work is so simple this mind is the mirror if it is cleaned everything is alright. Today I was writing about the English poet Blake a mystical poet writing a foreward to a book on mysticism in 19th century English literature its s thesis by a particular scholar, Blake comes in there and that Blake says when the doors of perception are cleansed then you know yourself truly what you are namely infinite. This is the language he has used. Samething here, so this is the work we have to do everytime and when we do so ….. Verse 205:

unreal realisation ए

when ceases to exist of this

takes place

should be done ए certainly

verily

as the External Self

of the subject Self from the Eternal Self

therefore

clearly removal

well, completely

of the things like ego etc This inmost Self is clearly realized as the Eternal Self when the unreal ceases to exist. So one must strive to completely remove the unreal self, starting with ego etc., from the Eternal Self. Verse 206:

Page 207

therefore

not

this

intellectual sheath is not constant

the supreme Self

can be

one spoken as the

because it is subject to change

being inert

because it is limited

being an object of perception

not

eternal

non-eternal

and

because it

can be considered

For the following reasons, the intellectual sheath which we have so far spoken of, cannot be supreme Self: It is subject to change, it is inert and insentient, it is limited, it is an object of peception and it is not constant. The non-eternal, indeed, cannot be considered to be the eternal. Description of ānanda

kośa and its negation (verses 207-210)

Verse 207:

a reflection of the Bliss(the risen from tamas (nescience) attributes of pleasure etc deeds

in experience

spontaneously without effort

all

)

softly touched by

is

the bliss-sheath

one's object of desire appears feel happy

of the

rises on the gain of

to the fortunate people where

modification

well

of good

blissful embodied being

The Anandamaya-kosa (bliss-sheath), is that modification of nescience which appears as a reflection of the Self, which is Bliss Absolute. Pleasure etc. are its attributes and it springs into view when an object agreeable to it presents itself. The fortunate feel it spontaneously when the fruits of their good actions manifest. Everything, without the least effort, derives great joy from it. Verse 208:

Page 208

of the bliss sheath

in deep-sleep

in the dream and waking

partial

manifestation

full

by the sight of desired objects

etc The bliss sheath (anandamaya-kosa) is fully manifest in the deep-sleep state. While in the dream and waking states it is only partially manifest depending upon the sight of desired objects etc. Verse 209:

not ए

ever

this

bliss-sheath

constantly changing attributes an effect

of Prakriti

of good actions

Supreme Self

because it has

being modification

because it is

(in the) other sheaths which are also modifications

because it is embedded Nor can the bliss sheath (anandamaya-kosa) be the Supreme Self because it has attributes which are ever-changing. It is a modification of primordial nature (Prakriti), is an effect of good actions of the past, and it lies embedded in the other sheaths which are themselves all modifications.

Verse 210:

(of) five the sruti Absolute Knowledge

verily

of sheaths

when negated

at the culmination of the negation of all that

through reasoning the Witness

on the

remains

When the five sheaths have been negated through reasoning based upon authoritative scriptural texts, then at the culmination of the process what remains as substratum, is the Witness, KnowledgeAbsolute—the Self.

Page 209

When you are sitting alone in the office or at home or waiting for a bus you can easily do this, when you negate these five koshas by saying I cannot be this object called the body because I am essentially a subject I cannot be the nervous system in this way through exercise you reason and taking the help of Shruti what does Shruti mean, the experiences of other sages you hav realized this truth that’s all Shruti means their realization is not yours you realize it yourself but it may help you this is the way they did it, so realize by this negation of the five koshas towards the end this pure consciousness

and what do you

at the end of all this

eternal witness what is the nature of this witness Buddha is called Buddha he has

that

,

means

of the nature of

he got therefore he is called

Buddha that alone remains everything else goes only one infinite life of pure consciousness and nothing else remains at the end of this prose this is what you found, in our time the experience of Ramana Maharshi . He was very fond of . This gives you that kind of penetration to the profounded truth what is my true nature I treat myself like this and like that. That is all delusion try to realize the immensity that is you, you are not a tiny little creature something infinite that is a wonderful idea stressed again and again in Vedanta . Ātman – other than the five kośas (verse 211) Verse 211:

that which sheaths unsullied

this

self-effulgent the witness of three states

Bliss everlasting

that

Real

distinct from the five without modifications

should be realised

as one's own Self

by the wise man This is Self-effulgent and distinct from the five-sheaths. It is the witness of the three states, is Real, is without modifications, is unsullied and bliss everlasting. The wise peson should realize It as one‘s own true self. means a wise man, who has the capacity to enquire into the truth of things such a person this means this, this infinite it is so real to you. see world is an object but you are not an object you are the nearest to you that’s why in religion we say god is nearest to you other things are far way from you. prophet mohammed was asked where is god? Is he far way, he Page 210

is nearer to you than the vein on your neck mystical teaching brings ultimate reality into intimate reality, nearest to you. this infinite which is you self effulgent you don’t take a torch light to show the Sun because sun is self effulgent it overpowers all torch lights that is the power of the sun similarly, my little knowledge is like a torch light trying to understand . No. the

’s light is the light of all lights

he says this light

it is eternal amongst the non-eternals it is the one living principle everything that lives finally

sun doesn’t illumine this

stars none of these can illumine the

nor the moon nor the

, why? Its that light from which all these derive their light

by the light of god as pure consciousness the whole universe is lightened therefore it is described as the light of all lights. In Islamic sufi mysticism the word light comes again and again, that is infinite light in St.John’s gospel in chritianity same word is used he is the light where is it? the light that lighted every soul that cometh into the world that is the light but St. John’s gospel adds but the light is hidden in the darkness and darkness comprehended it not, that is our experience. The light is hidden and I quoted the English poet Browning 2 days ago in his poem ‘paracelsus’ where he describes the splendid but imprisoned.

as the impressioned splend the wonderful expression,

What is a photon splendor imprisoned in a piece of matter when you release it it becomes a photon, releasing means freedom, it is imprisoned there so in physics today we use energy in two forms bottledup energy released energy. What you call energy is released energy. What you call matter is bottled up energy such terms come so here in this infinite realize your true form. light of all lights self effulgent

which is of the nature of light you

apart from the five koshas

body mind etc. the witness of the three states waking dream, dreamless sleep he witness it where as the waking ego cannot witness it waking ego goes away as soon as you go to dream that is the profound truth discovered in india ages ago. You have eaten well that is the waking ego you go to dream and feel you are hungry what has happened to you, that ego is no more there, if the ego were there you wont feel hungry. Similarly waking poor man goes to dream, dreams he is a rich man plenty of big mansion beautiful children well dressed all this he gets there that ego is no more there the new ego has come now seeing all this there is one reality which was able to say this came this went in philosophic language we say any perception of change needs a changeless subject. You can think about it. Any perception of change needs a changeless subject. Suppose you are sitting in a room somebody came to visit you and he went away and you also went away and then somebody else came as a visitor to somebody else who was sitting there, they also both went away. So every separate group of visitors came and receiver was there went away. Can anybody say A came and went B came and went C came and went but if one more person is there who sees all this coming and going he alone can make a statement A came and met B, C came and met D. In experience therefore we do perceive change therefore the perceiver is changeless that is the simple logic applied to this infinite at the that is the wonderful word you are only watching they talked they quarreled they went away and you can report nobody else can report only you can report you never participated you only were the

this sun is described in Vedanta as a witness of Page 211

the whole day sun is the witness everything happening in this solar system is perceived by the sun his radiation penetrates every nuke and corner even that most darkest cave his radiation penetrates in infra red forms ultra violet forms. Sun is called the witness. This is the witness of all existence not only solar system and that is your nature. Behind your consciousness that infinite

is there. So the first language we use I the actor I the doer etc and

the other is the witness the second bird, first bird and second bird. That is the witness Sun.

it doesn’t undergo any change because if it changes who is to .

see the change the one who sees the change is the changeless effect it

ever pure nothing can

you must realize him as eternally full of bliss

that how? Not that there is a

there

realize him like

your self is infinite it is one with that

that is the realization god is not an object among objects it is eternal self the self of all self, our real self is that infinite one. This is the thinking deep investigation and what kind of minds brilliant minds like shankaracharya they are dealing with the subject, Buddha they are dealing with the subject not ordinary priests or ignorant people this subject came and the disciple got a beautiful occasion to put a more subtle question. First question we heard why creatureliness is there how can it ever go because it is beginningless then he got the answer it’s a delusion, and when the delusion goes all that also goes away you realize your own true form Dibs lost his selfhood and play therapy restored his self to him. That is the truth now comes a more profound question What is ātman? – disciple (verse 212) Verse 212:

the student these here

told(asked)

five

absence of all

O Revered Teacher as his own Self

as unreal except

should be realised

sheaths ए

when negated anything what/which

(I) do not see entity

there is

by the wise knower of the Self

The disciple asked…. ―After negating these five sheaths as unreal, I find nothing but an absence of everything, O revered Teacher. By which entity then, should the wise, realize oneness with the Self?‖

Page 212

the disciple said – very profound question I referred to it yesterday also comes here in the disciples own language when I negate all these

,

s as unreal

means

negation ए all these five s I am not the body I am not the sense organ. For example I sit on a chair I think I am the chair remember they are such delusions. In mental hospitals you will find in records a person considers oneself as a broomstick so what is does after sweeping the floor he puts the broomstick on the bed and he stands in the corner of the door. You find many examples like this through delusion. So when you negate all this as

ए

and what do I

find I see nothing but absolute nihilism absolute non existence emptiness when all these things are negated there is nothing left to know. There is nothing there that is a wonderful question

I see nothing else except non existence complete.

what is there to know in that state it is a very serious question everything has been negated every object every manifestation we have negated I see emptiness, nothing but emptiness

and what is there to know in this state

what

this wise man what is there to know for him as his self when you negate everything else like this. Now this question is particularly relevant because Buddha came 1000 years before shankaracharya another 1000 years earlier we had the s everywhere this subject comes because the most delicate part of the whole investigation. Yagyavalkya in the bruhadaranyaka is teaching his wife maitreyi in the course of the teaching he says like a salt doll immersed in water becomes dissolved in water nothing but salt remains there every bit of that water is all salt when you realize this infinite of the nature of pure consciousness you will get dissolved in it, soon as she heard it, there its all nothingness there, everything becomes nothing there that frightens me she said. Yagyavalkya smiled don’t fear this is a profound knowledge but I am explaining to you ए

when there is a second thing then you see it when you

know it when you handle it but everything becomes the

what can see what and by what can we

touch by what everything is the that is how the chapter ends there. nothingness so the answer comes from the guru……………

It is allness not

Page 213

Volume 16: Before we read the answer from the Guru I wish to share a portion from modern physics on this very subject then only you will see the profoundity of this great treatment in Vedanta he says here, this is a book on Tao of Physics by Prof Fritjof Capra Berkely university. Tao means the divine way Chinese word tao, the divine way. He says modern science has become a divine way to higher knowledge upto 19th century it was not so that’s what he is showing in this book. And here in the chapter Tao of physics, emptiness and form that chapter says, in these quantum filed theories the classical constrast between the solid particles and the space surrounding them is completely overcome. Particles and space that distinction is not there. The quantum field is seen as the fundamental physical entity. A continuous medium which is present everywhere in space. Particles are merely local condensations of the field, concentrations of energy which come and go thereby losing their individual character and resolving into underlying field in the words of albert einstien we may therefore regard matter as being constituted by the regions of space in which the field is extremely dense, see the language where field is dense you call it matter that’s all matter. Then he says further Einstien there is no place in this new physics both for the field and the matter for the field is the only reality ए say the

.

ए

is one without a second and the whole universe is nothing but the play of

therefore Capra continues by saying the conception of physical things and phenomenon has transcient manifestations of an underlying fundamental entity is not only a basic element of quantam field theory but also a basic element of the eastern world view. Remember that, whether it is sufi mystic Taoist in china or Zen st in china and Japan or vendantists in india they all have the same attitude. Like eistien the eastern mystics consider this underlying entity as the only reality that is the correct. All its phenominal manifestations are seen as transitory and illusory this reality of the eastern mystic cannot be identified with the quantum field of the physicists because the field is the essence of the language now. The reality of the eastern mystic is seen as the essence of not only of the physical world which is the limitation in quantum physics but the essence of everything physical and nonphysical, the essence of all phenomenon in this world and consequently is beyond all concepts and ideas that is beyond all concept the beyond all concept, concept is an object you see it, the modification of a mind is a concept so the quantum field on the other hand is a well defined concept which only accounts for some of the physicists interpretations of the subatomic world interms of the quantum field he says. Nevertheless, the intuition behind the physicists interpretation of the subatomic world interms of the quantum field is closely paralleled by that of the eastern mystic who interprets field concept says who interprets his experience of the world in terms of an underlying reality. Subsequent to the emergence of the field concept physicists have attempted to unify the various fields like gravitational field electro magnetic field all these things into a single fundamental field which would incorporate all physical phenomenon Einstien in particular spend the last years of his life searching for such a unified field theory. Now comes the wonderful statement by Capra, the

of the Hindus like the darmakaaya of the

sts and the Tao of the Taoists can be seen perhaps as the ultimate unified field from which spring not only the phenomenon studied in physics but all other phenomenon as well. In the eastern view the reality underlying all phenomenon is beyond all forms and defys all description and specification it is an emptiness, it is therefore often said to be formless, to be empty to be void. But this emptiness is not to be taken as mere nothingness its on the contrary the essence of all forms and the source of all Page 214

life. Thus the

s say is quoting from

a wonderful passage

that is the passage. Very very abstruse language he has used there, almost like stenographic language and he interprets it here

is life

,

is joy

means

happiness or joy is the void, means akaasha void is , is light joy verily. This is the same as the void, void verily this is the same as joy this is what the buddists emphasized as , doesn’t mean emptiness. Emptiness of this and that but the fullness of being fullness of reality that is the wonderful language that Tao of heaven is empty and formless says Kuan Tzu a famous Taoist mystic Lao Tzu also says several methaphers to illustrate this emptiness eastern sages make it clear they do not be in ordinary emptiness when they talk about or Shunyata Tao but on the contrary a void that has an infinite creative potential that the void of the eastern mystics can be easily compared to the quantum field of subatomic physics in that physical limited field that is how Capra quotes the s and this infinite universe which is one and ever becoming the many and yet it is the one full of energy and manifestation this he describes by putting a picture of Nataraja, dancing Nataraja that dance of Shiva he says represents a ever pictorial representation can be given the concept of quantam energy field of modern physics. So it contains a picture also of Nataraja. Nature of the Self – Discussion (verses 213-225) Verse 213:

The respected teacher learned one! modifications

clever they

said (replied) you are their absence

rightly

is spoken

in discrimination this

by you

O

(like) the ego etc

also

The respected teacher answered…. ―Rightly you have spoken, O learned one. You are indeed clever in your ability to discriminate. The modifications of the ego as well as its absence… You have spoken truly oh! Wise one discussion argument and discrimination

you are an expert in is discrimination, thoughtful dealing with the

subject this is called so the Guru is praising the disciple you are able to catch such subtle points and put a question infact to put a question we need more knowledge than what we think good questions come from only those who have thought otherwise flimsy questions come. I have seen travelling all over the world questions asked by people mostly in our country they are not to the Page 215

point very rarely they are to the point because we don’t think much our knowledge is poor they have got andaz ideas, andaz in hindi means almost, more or less ideas they are not clearly thought but there I find a best country is a university in America people ask just to the point what the calls an arrow with a sharp end that must be the question, sharp arrow not a blunt arrow is the language used in when Gargi stands up to challenge Yagyavalkya in debate. Gargi says I am going to ask two questions of you. they are sharp as arrows used by prince of banaras the prince of videha please answer me that is the way question is put that means you must have known some subject you must have thought about it then you are asking a clarification that is not what we normally do in many questions all over india except once I remember in Delhi university science teachers association beautiful question answer session for 3 days that was really enjoyable here the guru is praising the disciple Vedanta, I call it clear thinking.

you have got clear thinking infact what is

Long ago in Karachi during the war years I came across a book on logic its title is clear thinking I purchased it I read it, its beautiful it is good to have clear thinking a little later another book came clearer thinking, that is wonderful then I got the clearest thinking in this great subject of Vedanta. Shankara refers to it here

true of the

you should see with

your own mind they call it the eye of understanding the eye of reason you have to realize it for yourself the more clear the mind the more we are in touch with this infinite truth and reality. So like this reference to the disciple normally we say to student who put a question, Oh you are a foolish fellow. Keep quiet. We don’t respect the questioner but in all vedantic tradition there is great respect for the student he is a serious minded person so in the

s and here you will

find this reference ! you are a learned man, you are a wise man you are good in a discussion and discrimination. Then the answer what all you said has negated till now. What are they?

they are all

s modifications this I and the body all these are

so many modifications of the mind that is the language

you only negate the

then what

happens? What was the basis remains as it is without any wave, the ocean remains. So as soon as the

s end what you get is the

, on the

you

have these s just like the language we use in physics today. What is this universe, a configuration of space time everything that you do every item in the universe every event in the universe these are all described as configurations in that unit called space time language is gone when you come to the profounded dimension of truth language has become common so these are mere s you negate the language used here. negation of all the

what you get, that basis of all

s that is yourself that is the

this little self in man the infinite self is just a s and then when you have a second look at the

you see only the

there. The s are all nothing but the just like the waves delude you in thinking they have a reality of their own but stop the waves what you find plain clam ocean then second time when the wave comes what are the waves ocean you get the knowledge wave is nothing but the ocean plus a particular name and a particular form that is the meaning of the word

a name and the Page 216

form it gets, but in truth it is nothing but the ocean itself similarly this infinite infinite field of consciousness in which so many you and I these are all so many

s are there the solar system nebulae the earth

s and with

s cease you realize the infinite

is why in Samaadhi as you will hear later on the mind is perfectly free from you realize the infinite

that

s

then

that is the truth everything in the world is nothing but the

that truth they came to after this realization everything is the ,

is the

is the

the whole universe .

that is the teaching that is coming later

Verse 214:

all

that by which

are perceived

that the Self extremly subtle

the knower

that which

realise

Itself

is not perceived

by the intellect

(which is)

……the one who perceives while remaining unperceived……That you realise to be the Self—the ultimate knower—through an extremely subtle intellect…… Try to realize this

, is the knower

knower

,

not a known object, it is the knower

you realize it with your

means the

, that luminous reason is called

, what kind of extremely subtle , gross cannot understand this truth just like babies mind very gross, he cannot count 1,2,3 it wants 1 pebble 2 pebble 3 pebble through pebble only it can understand. That is the gross mind after about 4 or 5 years it can have abstract thinking, count etc it can do mind it getting subtle to be able to realize subtle and subtler truths. This becomes absolutely, precise and refined when it comes to knowledge of the extremely subtle

a gross

the sense have revealed but a subtle

can only see a gross things in the world. things and items can penetrate and discover what is there that’s why in physics

today there is such subtle it can penetrate into the heart of matter and see the whole of this matter nothing but an ocean of energy quantum field energy the tremendous subtlety of thought you can find there, continue in the same subtlety you will discover this field energy is nothing but pure consciousness subtlest

energy the field of

or consciousness so that

that discovers this truth is the

we need to develop this subtlety in our education.

In the katopanishad, Yama has told Nachiketa ए is every being

but

hidden there, therefore

this

is there

it is not manifest, it is not evident Page 217

I don’t see the

you say it is there, I don’t find it why the mind is gross it cannot detect the

subtle movements the subtle realities so what shall we do when this

you will realize it how

becomes sharp pointed which can penetrate through masses of external matter and

discover the truth that is there how do you get it when you train your mind when dealing with subtle, subtler and even subtler realities a time will come when the mind will become so subtle it can realize the subtlest reality namely god himself. This infinite

that

training Yama gives to nachiketa. because it is a truth anybody can realize it but provided you train your mind for it. For everything we train our mind. A carpenter must have a training to be a good carpenter a nurse must have it, everybody must have it but the main training everybody needs these are all functions these are all professions that other is life itself train the mind to pursue truth and truth is extremely subtle so that is the training everybody needs according to Vedanta. The whole of life, day to day work, human relations become and education of the mind in becoming subtler and subtler that is the real understanding of the human life situation. So that every year we can become better and better to be able to realize subtler and subtler truths that is the challenge Vedanta throws to all of us. So that by which all experiences become possible I see a table, I see a chair these are all experiences what is this that makes all these experiences possible the experiencer, the subject, the self. That is always there

that through which you have

all your experiences and yet nothing can experience it because it is the subject and not the object eternal subject “I”, “I”, “I”, so an object has no experience whenever you introduce the notion of experience you have a bipolar reality, experiencer and experienced that’s the meaning of experience. The sun has no experience it has no consciousness the living cell has experience it can see the world around it feel its way in the external world but when you come to man you develop this concept of experience clearly demarcating the one pole called object the other pole called subject then you realize this truth, that both these are two poles of the one common field. That field is consciousness in which subject pole, object pole, in this case this teacher says

none can experience the

as an object you can experience everything else in the world as an object because it is the subject all experience. It is that though which you are able to experience everything else. That’ the idea. The ‘I’ can see other things but the ‘I’ cannot see itself the ear cannot see the ‘I’ the ‘I’ is the seeing entity it can see everything therefore this of experience

is of the nature of sight, nature of knowledge nature

we call it in vedantic language that is the

that is the

that is the self,

the eternal knower not an object of knowledge but

the knower realize it with your subtle the becomes subtle when it becomes pure it becomes impure when it is not controlled by the sensory energy system wherever there is sensory energy dominating that is impure that becomes a servant of the organic system it is now able to exercise its own true nature the guide like to take man to the highest level that is the function of

that

is rare in human life most of our

is only a servant, what they call in

hindi ‘Jo Hukum’ to this sensory system this ordinary sensory energy they dictate your life and merely says ok ok ok

doesn’t assert itself that

must come to us then it is pure free from

these limitations the best guide in human life is the pre that is called wisdom when free we get the English word wisdom. That is the wonderful idea. So he continues …..

becomes

Page 218

Verse 215:

one having 'that' as its witness which

is experienced

witnesshood

is

all that

to anyone

all that which

that by

when the object is not known

is not possible

That which is witnessed by something else has the latter as its witness. When there is no entity to witness a thing, we cannot say that it has been witnessed at all. If you say you are witness of things unless things are there the witness has no function the witness witnesses things all that are going on the coming and going of things and this witness is its own witness, no second witness, it’s a witness of all witness, witness of all events that is the

,

eternal seer always the seer ever the seen this is described in one vedantic text known as discrimination between the seer and the seen small book of 49 – 50 verses only but considered to be an important book in Vedanta. The first verse is very inspring from this point of view

Step by step you are going what is that

all forms in this world are objects of vision objects of

seeing they are objects then the I becomes the subject of seeing with respect to the forms which all objects of seeing the eye is the seer but the eye itself is an object and the mind is the seer and the mind and the modifications of the mind are objects, for whom, the eternal seer the

. He is

the real seer these are pretenders to being a seer that seer is always a seer never the object of seeing whereas all these are objects of seeing that is the analysis that has been done in the book

and towards the end of the book from verse 46 or 47 …whent his consciousness

that I am the body is eliminated and where supreme

this

that I am the body when that is eliminated

is realized what happens to you wherever the mind arise you see only the you get

, you remain in

experience that is the highest realization so he says somebody there is no such thing as

in every aspect of

without any experience by

being a witness.

Page 219

Verse 216:

This

being witness of Itself

is realised and

therefore

supreme

the nature(or state) Itself

directly

since

by itself

the subject Self

not

something else

This Self is its own witness, for It is realised only by itself. Hence the Self Itself is the supreme and nothing else. And in one big verse verse 217 this verse is in a particular metre. Sanskrit has many beautiful metres very very poetic and beautiful the most powerfull is known as that is its name the metre just like English metres also so many metres are there here also we have so many names some of them are so beautiful which will be just like wave like motion in metres so many things are there in prosery Sanskrit also will study this subject but these slokas are majestic called

it is

Verse 217:

in the waking, dream and deep-sleep manifests shining ए these

same way seeing

consciousness(knowledge)

as the inner Self

clearly always

various that

as "I" "I"

this within

having forms and modifications

the ego,intellect etc shines

that which

know

eternal

bliss

your own ए this

as in the heart

That which clearly manifests itself in the waking, dream and deep-sleep states; that which shines inside uniformly and continuously as “I” - “I”; witnesses the ego, the intellect etc., which are of

Page 220

different forms and modifications, which is felt as Existence-Knowledge-Bliss Absolute, know this, within your heart, as your own Self. Realize that, know that, where? In your own heard, in your own mind, in your own mind, realize this truth what is that truth? That truth that shines in every aspect of experience as the eternal “I” “I” “I” what are these experiences

the three experiences of waking, dream

and dreamless sleep. clearly, he says this infinite shines through every one of these experiences provided we have the subtle mind to detect it. Some of rays or particles, very difficult to detect so the

is also extremely subtle it is manifesting through all the states

we are not able to see it but he is there, and he has been realized but people which subtle buddhi how does he shine in all the three states as the eternal “I” “I” “I” as I told you day before yesterday the finger pointing out to something within you some focus within you as the eternal “I” is called

of nature. The other is

finger towards out some object that is called

of the nature external this is called

,

you point the is the

,

is an inner reality you are pointing to the finger towards inside, somewhere the “I”, the “I” wonderful idea. Energy has two forms says a modern scientist all energy is one, but broadly you can divide into two types, one is the external energy what you see in physics as well as in biology all these various energies that is one type the energy that you find in the psyche is another type so that first energy is called tangential energy the other is called radial energy going towards the center of the radius, center of the circle going towards it that energy is what you find at the physche as the infinite

finally. So tangential energy radial energy are two forms of one and the same

energy. The

appears as the tangential energy

energy here ultimately its that one infinite

appears as bio energy here, physcic that appears in all these various forms.

Everything is divine according to hindu phylosphy everything is divine

this

wonderful statement we are able to understand through this kind of study, so as the always ए that infinite “I” constantly pulsing, pulsing through every experience there is a little “I”, there is a big “I” behind it, as that scientist said not only perceive the world we perceive ourselves in every act of perception something transcendental is revealed in everyday experience the subtle minds can discover it they can live in god all the time, with this awareness though working dealing with people that kind of thing goes on but he knows this infinite ए

that is his true nature

one single pulse these are all different pulses that pulse is one ए

.

from “I” the ego upto the ordinary things in the world all these various modifications is seen by that infinite “I”, in all the states the

of pure consciousness

nature and my nature mind and heart ए

eternal blisss that is his nature that is your

is our nature Vedanta will affirm all the time

shines try to realize that shining

he is the that

constantly shining realize it in your own self in your own

he says. Then the next sloka says….

Page 221

Verse 218:

in the water of a jar itself

considers

upadhi(of intellect)

reflected so too

the sun

on seeing

the reflection of consciousnes

through delusion

as "I" ए

Itself

fool

fool

sun

caught in the identifies

The ignorant, on seeing the reflection of the sun in the water in a jar, considers it to be the sun itself. So too, the ignorant through delusion, identifies himself with the reflection of the consciousness appearing in the intellect and considers it to be the “I” - his own Self. The wise man who realized the truth and we are all ignorant what is the difference between the two he says there is a pot of water the sun in reflected in that water ordinary people can see only the reflected sun it requires a little effort to lift up and see the real sun there. In plato’s dialoges this is very beautifully expressed, the story of the cave people impressioned in a cave looking towards the wall of the cave, cave is dark, outside there is a light people are going up and down the main road that throws reflection on the wall and these people only see the reflection and to them that is the reality these reflections they handle as a reality but if they are released from that cave they come out, they will see the real light of which we are mere reflections so here, reflected in the pot of water. understands

seeing that the

the image of the sun foolish man

similarly this infinite

that is the Sun, he who appears to be a little

in

you and me limited separate and separate in each one of us through delusion he thinks I am that that little self in me separate from yourself in you he thinks that reflected self reflected in the body mind complex this this foolish man he mistakes this little body mind complex as his self and cannot understand that infinite self of which these are merely reflections Verse 219:

Page 222

the jar

water sees

present in it

reflected sun

the self-luminous sun

illuminator of three

self-luminous

leaving aside

independent ए

these

by the wise

just as

all this

so too

The wise person leaves aside the jar, the water, and the reflection of the sun in it and sees the selfluminous sun. So too, the wise realize the Self-luminous Reality which illumines “these three” and recognize It as independent of them all. Similarly says here, verse 220… Verse 220:

body

the reflection of consciousnes ए in this way

intellect

in the intellect

present

in the cave

(which is) Knowledege Absolute and the subtle

the witness

leaving aside

the Self

illumining all

distinct from the gross

So too, leaving aside the body, the intellect and the reflection of consciousness in it, and realising in the cave of the intellect, the Witness, the Self, which is Knowledge-Absolute, which is the cause of everything; which is distinct from the gross and the subtle….. That is the truth, that is this

this body, similarly he says our

our ego this .

concern that is called the discover that eternal seer

the mind and the reflection of the reflected in the

of the individual

renounce these reflections itself and

hidden in the heart of all the real self

,

means hidden in the heart of all.

of the nature of undivided consciousness, this

consciousness is divided here there is undivided consciousness

.

free from distinctions of cause and effect that is the nature of the no cause and effect there in the

in the

all luminous there is

.

Page 223

Verse 221:

eternal

All-pervading

without interior or exterior one's nature ए

omni-present not different

this

man

supremely subtle from the Self

free from sin

realising

fully

free from blemish

deathless ……..which is Eternal and Omnipresent; All-pervading and supremely subtle, which is without exterior or interior; which is the one Self; by fully realising this, one becomes free from sin, free from blemish, and immortal. It is eternal all pervading extremely subtle it has no interior or exterior where there is no spacail limitation there is no interior or exterior. Say for example this space where is interior, exterior. We build a house and call space inside the house the other is space outside the house, space doesn’t know all these limitations you only make a limitation of the space for yourself similarly the

has no interior, no exterior

your own true form, your own true nature no

when you realize this fully we become free from all sin

in that state all these petty mistakes and things we do that state we are

completely free . free from all evil, means dier or evil, free from death immortal the one immortal the many changing, dying the one remains the many change and pass, as English poet Shelley will put this vedantic truth – the one remains, the many change and pass, Vedanta says that one is your true nature,

.

Verse 222:

Page 224

free from grief

mass of bliss

is not afraid

anyone

not

the wise other

liberation from the bonds of transmigration self

himself

of anyone

path

for

thereis

except

realising the Truth of one's own

for one desirous of liberation

Such a wise person does not grieve, becomes the embodiment of bliss, and fears nothing from anywhere. For one who seeks liberation, there is no other path to break free from the bonds of transmigration than realising the Truth as one‘s own Self. free from all grief and sorrow means condensed

,

the bliss in the condensed form

that is the nature of the

the wise one

it has no fear from anything fearlessness because he is himself he is nothing else other than itself,

if there is a second thing apart from you that can be source of fear

when you are everything there is no fear at all,

he says

worldly bondage there is no other path there is no other path means bondage

for release from ,

means samsara and

means freedom, freedom from bondage of samsara

to a seeker of moksha or freedom, this realization of ones own true nature that is the only way to get rid of all bondage of worldliness there is no other way there is no other way again and again the s will say beautiful verses

that is repeated here, there is no other way so in three

Verse 223:

realisation of one's identity with of transmigration

the cause is attained

by which

for liberation from the bonds the One without a second

by wise men

The cause for liberation from transmigration is the realisation of one‘s identity with means of this, the wise attain

the bliss

. By

, the one-without-a-second, the Bliss-Absolute.

Verse 224:

Page 225

One who has become does not return

indeed

to world of transmigration

anymore

identity with

should be realised

realised one

therefore

fully

of the Self

No more does one return to the world of transmigration after having become of the nature of One must, therefore, strive to fully realize one‘s identity with

.

.

Then verse 225… Verse 225:

Existence

Knowledge

ए

self-existing from one's Self

Infinite

ever

extremely pure eternal indivisible-bliss

supreme not different

victorious

is Existence-Knowledge-Absolute, extremely pure, Supreme, Self-existing, Eternal, IndivisibleBliss, not essentially different from the inmost Self , and absolutely without parts. It is ever victorious. The word

as we say Jai!

consciousness

, what is that

infinite brahma that is

it is truth,

knowledge, pure

this is the wonderful utterance.

Taittiriya

second chapter begins where is he, he is there hidden in your own heart in the interior of the heart realize it then you become utterly fearless. That is the language used there. So here,

,

ever pure

supreme

self-established, self-realised

you don’t need torch light to show the atman, atman reveals itself that is called certified, self existing intervening between it

ए

ए

self

it is eternal bliss amass of it, without anything ,

non different from your own little self

. that is the constant reality, let it have victory Jai! language used here. Similarly,

, that is the

Page 226

All manifestation absolute (verses 226-236) Verse 226:

Real

this

anything

absolute oneness because of absence

complete

not

than the Self truly

other

of other is

of

anything

in the state of realisation of the supreme Truth

This Absolute Oneness alone is Real since there is nothing other than the Self. Truly, there is no other independent entity in the state of full realization of the supreme Truth. Verse 227:

that which

this

due to ignorance that limitation of thoughts

entire all

universe

of diverse forms

Brahman ए alone

free from

appearing all

This entire universe which, because of ignorance, appears to be of diverse forms, is, in fact, Brahman alone, which is free from all limitations of thought. If you see so many things in the world changeable, different from each other what you call this manifoldness this what you call varities that you see in experience that is all due to through ignorance, you see things separate through ignorance but

all this

ए nothing

but everything in the world, nothing but , ए free from all these separate imaginations, separate separate imaginations that evil when you remove from the mind you see everything as an example in the next verse…

everything is

in this universe. Then given

Page 227

Verse 228:

a modification of clay is different

everywhere is

though

indeed

pot

from clay

the nature of clay

where, why

FALSE

not different not

imagined

a pot

the pot form merely a name

Though a pot is a modification of clay, it is not different from it. Throughout the pot, clay alone is present. So why call it a pot? It is merely a false imagined name. Here is a pot

means a pot what is it made of

effect of clay, clay transformed is called a

pot , and though it is a pot it is never separate from the clay all the time it is a pot and all the time it is also the clay and so the cause and the effect are nondifferent, effect has separate existence than cause and effect are non different

,

,

, and modern science all the three accept this idea cause even though it is an effect of clay it is never

apart from clay separate from clay namely the pot ,

, clay, clay, clay any part of the pot is all clay only.

thing call

,

where is this

that clay and you call it

everywhere it is

,

there is no separate

where is this pot

add name to

you have added only a name and you have added a form also so its

called name and form that is the wonderful idea all s are like a wave. Ocean with a particular name particular form is called a wave a bubble all these are there but the truth is they are all ocean and nothing but ocean. So

where is a separate

,

by delusion you have given it a name and you called by a separate name called , but closely look, it is nothing but clay, clay and clay. This is a wonderful idea.

Page 228

Verse 229:

by anyone to show delusion

something other than mud

is not possible ए mud alone

therefore reality

the essence

of a pot

imagined ए only

a pot

through

abiding

No one can show by demonstration that the essence of a clay-pot is other than the clay. Therefore, the pot is merely imagined through delusion, and clay alone is the enduring Reality in the clay-pot.

Verse 230:

the effect of the real Brahman ए

this

not

delusion

than it has gone

other

entire is

Real ए thus

of the essence of that

"It is"

says

like one in intense sleep

he who

not

his

twaddling or talking

So too, the entire universe, being the effect of the Real Brahman, is Brahman itself and nothing else. It is of the essence of That and it cannot exist apart from That. Anyone who says it does, is still under delusion like one talking in intense sleep. Then in verse 231 this idea is expressed regarding the universe which you see in front of you

Page 229

Verse 231:

Brahman ए alone says

this

universe

of Atharva Veda

alone indeed universe the superimposed thing

thus ए verily

august

not

declaration

therefore ए

of its substratum

of the Sruti

this

Brahman

difference

of

Truly, this entire universe is Brahman—this is the declaration of the Atharva Veda. Therefore, this universe is Brahman alone, for a superimposition has no existence apart from its substratum. The mundaka Upanishad he is quoting here the

, here

is the mundaka Upanishad what does

it say this whole universe, everything in it, is that supreme glorious brahman that is the last word in the vedantic knowledge, everything is brahman as Krishna will say in the Gita

.

Page 230

Volume 17: How many would have climbed Mount Everest? Very few can do it. similarly, we are all on that line, actual experience comes to a few, everybody will get it but after lot of struggle. ,

So subtle is this truth

the word

the demonstrative pronoun specially

deals with the entire manifested universe. That is the meaning of the word universe, the subject matter of all physical science,

pointing out a finger to the external reality,

what is it? Vedanta says everything is Brahman the

, the entire manifested that is the utterance of

, mundaka Upanishad. From which also we have taken our republic’s motto truth alone alone Trans not untruth. Then

Brahman

says this, everything in the world is

the atharva Upanishad that is called mundaka Upanishad belonging to

atharva Veda.

therefore ए

this whole universe is nothing but Brahman

is only Brahman just like pot is only clay. You have added a name to it. We have added form to it, that’s it. And you break it and make another pot another size pot another name and form you give, clay continues. In all these various manifestations. the teacher telling the student in Chandogya Upanishad all these various pots and pans and plates, what are they? So many

s modifications with name, that’s all, essentially, its all clay.

That is the truth mentioned there. ए what is super-imposed cannot have any existence apart from the base itself, the substratum itself. The substratum you can superimpose anything on it but it remains the same. Brahman is the substratum of the universe. Verse 232:

real

if

is

universe ए

this

loss of validity of Vedic Scriptures of the Lord will be not ए (according) to Great Ones.

these

three

of the Self

loss if infinitude

state of being a liar proper (desirable)

also

beneficial

If the universe, as it is, is Real, the Self (Atman) would not be Infinite, the scriptures would be false, the Lord himself would be guilty of having spoken an untruth. None of these three is considered either desirable or beneficial by the Great Ones. Page 231

Verse 233:

the Lord living

nor

knower of reality of all things further

existing in Me

not

the beings

and

I

in them

thus ए ए in this way only

has supported The Lord, the knower of the Reality of all things, has expressly declared: “I do not abide in them, and nor do beings abide in Me.”

Verse 234:

if

TRUE

have been perceived unreal

were

the universe

since

in deep-sleep

(it is) not perceived

like a dream

(also, even) anything

would therefore

false

If the universe were real, it would have been perceived even in the deep-sleep state. Since it is not at all perceived, it must be unreal like a dream. Verse 235:

therefore

seperate

(its) seperate appearance

not and

is false

world

from the Supreme Self like 'rope and snake'

of the

Page 232

superimposed thing like that

is

there

meaning

substratum

appears

through delusion

Therefore, the world has no existence apart from the Supreme Self and the appearance of its separateness is false like the appearance of a snake in a rope. Can a superimposition has any real existence apart from its own substratum? Through delusion, it is the substratum itself which appears like that. Then says here verse 236…… Verse 236:

to a deluded one alone

all that

existance ए

alone

Brahman

silver

whatever

through delusion

appears

indeed

a mother-of-pearl

as "this"

is considered (as this world)

but

Brahman ए Brahman

superimposed

on

mere name

Through error of judgement whatever a deluded man perceives what can only be Brahman and Brahman alone. The silvery sheen perceived is nothing but the mother-of-pearl. Brahman is everpresent as “this” universe and that which is superimposed on Brahman can only be a mere name. He says, whenever a deluded man through this delusion he sees so many things, he says it is this, that is that all the differences only because we are subject to this delusion, this Maya, by which we are not able to see clearly the truth itself. But when you investigate ए it is all Brahman only just like when you see a mother of pearl it is mistaken for silver it is appeared to be a mother of pearl, silver is nothing but the mother of pearl you thought it is silver it is just a mother of pearl. constantly manifested as the

ए

Brahman is being

this universe. What a wonderful idea. The whole universe is

constantly the manifestation of Brahman in various forms

ए

.

When you deal with astronomy you deal with that big bang theory that big bang which started the expansion of this universe. Evolution of this universe. It was highly concentrated energy before it expanded exploded and the world came into being. First explosion when you wind up this universe there will be another event called implosion and thing inwardly goes back into its own condensed Page 233

form. So this is the of the Vedic thought expansion contraction constantly going on. Brahman is expanding the universe contracting; universe is taken away now this concept is put inot art in our religion. There you get the picture of Vishnu that ananta shayana, the whole world is sucked-up into himself, he is alone there, a pure being, existing there that is the wonderful concept of Vishnu the one who lives in the

the wonderful imagination. The entire cosmos reduced to

in which Vishnu remains as the eternal self. When he is in a half sleepy condition when he opens the eyes, the universe comes into being when he closes his eyes universe is wound up that is the high concept in these beautiful art pieces in our tradition. That famous French scholar zimmer has written his book ‘The Myths and Symbols of the Hindu Religion’ what profound truth are to be conveyed thought these myths and symbols for us we are thinking as myth and symbol what is it a symbol of, so such books help us understand these things better. Profoundest truths needs symbols to express them. Just like geometry how much of mathematics is expressed through these symbols, A B C X Y Z, symbols are needed but you must know what the symbols mean you carry away the X Y Z. I first went to a bank when I was new Bhramachari, I didn’t know the meaing of symbol I know things but not symbols so I gave a checque for cashing, Rs. 25, they gave me a small token in my hand and then he went away into the bank. I was thinking this man is cheating me I have given Rs25 checque and he has given me a token, what shall I do with it. Then a man told me, Boy! Don’t worry it is only a token he has to do some work there, then he will come and give you the money I was running away with the token, how foolish I was. In life that is what happens, we run away with the ए

token we don’t know what truth is

silver

is only the mother of pearl. ए we have only added some name and form to what is brahman all the time the whole universe is brahman in this manifested form and this manifestation is going on all the time brahman is manifesting as the universe Brahman – Its nature (verses 237-240) Verse 237:

therefore

supreme

pure Knowledge Absolute

Brahman taintless

real

non-dual supremely peaceful

the essence of without

Page 234

beginning and end Absolute

beyond activity

always

of the nature of Bliss

Therefore, whatever is manifested is the Supreme Brahman Itself---Real, non-dual, extremely pure, the essence of Knowledge-Absolute, taintless, supremely peaceful, without beginning or end, beyond all activity, and always of the nature of Bliss-Absolute. Verse 238:

transcending

created by

indivisible

all distinctions

immeasurable

immutable

formless

self-effulgent

eternal

unmanifest

whatever

this

essence of joy nameless

is manifested

Transcending all distinctions created by Maya, the Surpreme Brahman is Eternal, the essence of Joy, Indivisible, Immeasurable, Formless, Unmanifest, Nameless, Immutable and Self-effulgent.

Verse 239:

free from the distinctions of the Knower, Known & Knowledge transcedental supreme

truth

realise

pure

indivisible

infinite

essence of absolute knowledge

the wise sages.

Sages realise the Supreme Truth in which there are no distinctions such as the knower, the knowledge and the known, the Truth which is Infinite, Transcendental and which is of the essence of Knowledge Absolute. Wise people know this truth, that supreme truth wise sages. What is the nature of the supreme truth

supreme truth is known by the that non dual undivided Page 235

pure consciousness, that is the supreme truth. That is what the sages know. What is its special characteristic?

free from the distinction of the knower, the knowledge and the

object of knowledge these

call it in vedantic language

distinction between subject object

and knowledge this is called you resolve the into a supreme unity that is called the field experience consciousness field of which one pole is object, one pole is subject with a knower and atman .

is all the three you reserve all the three into that supreme truth

infinite

without any modification is the atman that is the true nature.

of

the nature of pure consciousness one and undivided that is the supreme truth wise people know this. By knowing this one becomes wise, that is also the same meaning. When you come to this realization Verse 240:

that which cannot be thrown away and the speech end

Brahman

beyond the limits whole

I-the Self

which cannot be taken up immeasurable

of the mind

without beginning and

glorious

That which can neither be thrown away nor taken up, that which lies beyond the limits of mind and speech, which is Immeasurable, which is without beginning or end, full, and one‘s very own Self, which is of outshining glory---that is the Self. This is the realization you have ‘I am the brahman’ fullness the infinite, that brahman I am, in this

there is nothing fraction there,

nothing can measure it immeasurable is

measuring, logic is thought measuring things through logic so thought, no logic none of these can measure it beyond all measurement no

no beginning, no end that is the nature of infinite

we call it this is .

no no

there is nothing to reject

and nothing to accept in this infinite atman . mind and speech cannot comprehend it. How can the poor speech comprehend the atman, how can the mind comprehend the atman it’s the atman’s energy that makes the mind and the sense organs function. How can these comprehend the atman? This is repeatedly stressed in Vedanta what ever is beyond speech and beyond mind. Mind means conceptualization, the atman cannot be made a concept because it becomes an object, the atman is never an object so conceptualization, intellectualization has no reference to the atman. One beautiful sloka in the astavakra Gita says what ever I see, I see only myself the object is only myself, I am the subject, I am the object. In the dream you see the tiger and you are an entity and Page 236

tiger is an entity and your action, running about, fear, everything is there. But what is all this. Only mind, nothing but the mind but you find differences there. And they are real in the dream but the truth is all mind, nothing but the mind. Similarly, regarding the whole universe of experience, this brahman is one and non dual, you are that brahman

I am that

brahman that infinite

that great the infinite that is my nature…. That Thou Art – explanation (verses 241-249)

Verse 241:

by the terms "That" and "Thou" Brahman and Atman by the Sruti alone

denoted

between

purified i.e. Eliminating the conditionings their

"That Thou Art"

is established

thus

which

absolute ए

thus identify ए

repeatedly

If Sruti in its maxim ―That Thou Art‘, repeatedly establishes the absolute oneness of Brahman and the Self, indicated by the term ―That(Tat) and ―Thou(Tvam) respectively, then divesting these terms of their relative associations, their implied but not literal meanings are to be understood. Verse 242:

ऐ

identity

their (between them)

the literal meaning attributes

is inculcated

between the implied meaning mutually

between glow-worm and sun between a well and a ocean

like

not

between

(who are) of opposite between king and servant

between an atom and the mount Meru Page 237

For they are of contradictory attributes---like the sun and the glow-worm, the king and the servant, the ocean and the well, mount Meru and an atom.

Verse 243:

between them real

difference

Upadhi ए

any

Mahat etc.

this

of jiva

created by superimposed upadhi

this

(Maya's) effect

of Isvara listen

not

the cause of the five sheaths

The difference between them is only created by superimposition and is not something real. The limiting condition in the case of the Lord is or ignorance, the cause of Mahat etc. And listen, the limiting conditions in the case of the individual self are the five sheaths, which are effects of ignorance. Verse 244:

ए

these two Upadhis

eliminated

not

a shield

Isvara

of Isvara and jiva not

jiva

when both are taken away

their

kingdom there is neither

completely of the king soldier

when of soldiers

not

king

These two are limiting conditions of the Lord and the individual soul, but when they are completely eliminated, there is neither the Lord nor the individual soul*. When the kingdom of the king and the shield of the soldier are taken away, there can neither be a king nor a soldier.

Page 238

Verse 245:

now

then

injunction

in Brahman scriptures certainly

imagined

by knowledge

thus

vedas (scriptures)

duality

their(of upadis)

themselves

reject

supported by the authority of elimination

should be done ए

―Now is the injunction‖ etc--- in these words the scriptures reject the imagined duality in Brahman. Supported by the authority of the scriptures one must certainly eliminate these two superimpositions by means of direct Realization. This this Upanishads are highly respected in India, infact when ever we say, says so they respect it. Because its report of real experience not only so, an experience you can repeat for yourself. Verified and verifyable as we say in scientific language not merely verifying, verified and somebody believes, NO! verified and verifyable so it is called

contains such spiritual experiences it has got

such a prestige india. In every book you will find respectable reference to and the other is day to day, laws and regulations about food marriage, inheritance they don’t have that status they come and go

s come and go even now we have got completely no

s non of the old

s

are relevant today but all time for all people because they deal with truths, profound truths regarding you, regarding me, regarding our ultimate destiny. This doesn’t change for Indians Americans, Christians or anybody that is status of the highly respected. It is called impersonal and therefore universal. Personal cannot be universal a religion given by a person cannot be universal. Religion based on principles truths discovered by people can be rediscovered by you that alone can be universal that is the character of amongst the religions of the world. this has no individual founder, it is founded on principles truths discovered by sages to be rediscovered by you and me. That’s how the sages developed a remarkable philosophy and religion, absolutely impersonal, universal and yet the womb of mighty personalities, great incarnations, gigantic personalities come out of that womb of impersonality the impersonal, personal combination. Impersonal makes for universality, personal makes for deep individual satisfication. You are related to a person you feel happy there is no harm, never forget the impersonal background otherwise you will become narrow dogmatic intolerant that the hindu tradition has been comparatively free from intolerance violence and persecution even of ethists and agnostics is entirely due to this tremendous impersonal background of this great spiritual tradition coming from 5000 years. Fresh even today that is

. Page 239

,

So he says here

itself says in the bruhadaranyaka Upanishad

that is how the text begins, he is referring to that herself says this

.

what ever duality has imagined in Brahman

negates it

this is the passage. It is not gross, it is not subtle it is not fine, it is

not this, it is not that. All that is negated in that atman

itself says it.

let your mind be immersed in the great truths of the

then you will

the strength to penetrate in the heart of the truth yourself. ए all this dualities and multiplicities to be rejected and negated realizing the supreme oneness. Here is a white man, here is a black man today we are taught remember the homesepian is one entity don’t be carried away by the differences develop a mankind awareness. Even in limited field of human life you find this tendency you must realize that unity behind the diversity. Then diversity will not delude you. will not lead to conflict and violence etc. So try to strengthen your mind in this thought everything is that supreme Brahman. Verse 246:

"neither this"

"nor this"

(in the) rope

seen

seen(world)

perfectly

thereafter ए

oneness

being products of imaginations

like the snake by reasoning their(jiva and Isvara)

like the dream eliminating

and

not

real

thus

should be realised

that which

“Neither this (gross), nor this (subtle)” is the Self; like the snake seen in the rope and like dreams, they are not real, being the products of imagination. By a perfect elimination of the objective world by reasoning supported by the Sruti, one must realize the oneness underlying the individual soul and the Lord.

Page 240

Verse 247:

therefore

verily

these two (terms)

through their implied meaning

indivisible (absolute) ए

carefully considered

their

not

"the method of rejection"

sufficient

complete retrntion" reasoned out

not

for establishing identity

similarly

"the method of

by a combined process of both ए alone

but

should be

should be

Therefore, the two terms (Isvara and jiva), should be carefully considered through their indicative meanings in order to establish their absolute identity. Neither the method of total rejection, nor the method of complete retention will suffice. One must reason through a combined process of both.

Verse 248:

that

Devadatta

contradictory too

That

this

portions of qualities Thou

on both sides

Art

thus

thus

here(in this sentence) ए eliminating in the sentence

is expressed

identity just as

so

contradictory attributes

giving up

“This is that Devadatta”—just as in this sentence the identity expressed is arrived at by eliminating respective contradictory portions, so too it is in the statement, “That Thou Art”.

Page 241

Verse 249:

noting

as the pure consciousness

Isvara

of the indificual and total i.e. Jiva and

the indivisible essence i.e. Identity

this way

is recognised

by hundreds of scriptural declarations of Brahman and Atman ऐ

identity

by wise men ए in is expressed(revealed)

complete oneness in essence

The wise should give up contradictory elements on both sides and recognize the identity of the Lord and the individual Self, carefully noting that the essence of both is unlimited consciousness*. Thus, hundreds of scriptures declare the oneness and the identity of Brahman and the individual Self. Attitude in meditation (verses 250-253) Verse 250:

not gross established this

thus ए like the space

which is perceived

is accepted understanding

this

false(the not-self) beyond the pale of thought give up, negate

"I am Brahman" realize

your own Self

that which

thus ए

alone

discarding

self-

therefore

illusory

as your own Self with a purified

(which is) Knowledge Absolute

Page 242

Discarding the not-Self, in the light of passages such as “It is not gross etc,” one realises the Self, which is Self-established, unattached like the space and beyond the domain of thought. So negate this illusory body which you are perceiving and have accepted as your own Self. With a purified understanding that “I am Brahman,” realise your own Self which is Knowledge- Absolute. the next verse says 250,

it is not gross,

it is not subtle it is not an atom,

that of then you come to brahman exactly like the sky, sky cut up into a pot, into a pan, into cloth, into a house. All these are cut up here and there but you understand, what is this sky the space unlimited, infinite, and undivided. Similarly here, these divisions are overcome in that supreme oneness all these differences which you see, you see, certainly you see, but is it true, that is what make our science. Seeing is not science, what you see, you investigate, that is the meaning of datum, sense datum. It is only a datum then you question it you see that earth is flat, that is what our senses repeat all the time then you investigate, oh! You cannot believe the senses they are this true, nearby its flat only. Similarly hundreds of experiences they are all true in the sensory point of view, but you question them then something else happens truth comes out. Similarly, this diversity when you question it cannot stand everything is brahman everything is pure consciousness. overcome these sense of separateness, sense of difference between man and man. We all thought, all the rest of the people in the world other than the hindus are all s you wont treat with them that’s what we did. Even after shaking hands with the viceroy, maharaja’s used to go and take bath also. That was the condition of our mind, narrow, sectarian based on differences, now we realize the truth, we are all one, no distinction between man and man that is real knowledge. Carry it still further you come to this realization.

that pure knowledge that I am brahman

realize your own nature as that nondual undivided brahman. The word division what is that divides the thing say for example ocean, you call it indian ocean, atlantic ocean pacific ocean, ocean does not know any of these differences, you are making a division for your convenience only use it as a convenience but don’t adversize this is separate from that. Ocean is one for all holding the earth this is now the mind deludes us, and then we discriminate delusion goes away. Now comes two majestic verses, full of deep meaning…..verses 251 and 252… Verse 251:

modifications of mud accepted

so too

all

the pot etc

always

born of Brahman (Existence pure)

ए clay alone of the nature of pure

Page 243

Existance(Brahman) there is

ए Brahman alone

this

than Brahman

one's very own Self Brahman

other

anything

therefore

the Non-dual

the entire

That

which

that

thou

art

since

Reality

not

that

the Serene

is the Pure

the Supreme

All modifications of clay such as the pot are accepted by the mind as real but are, in fact, clay alone. So too, the entire universe which emanates from Brahman is Brahman alone and nothing other than Brahman, the Self-existent Reality, and one‘s very own essential Self. Thou art That, the Serene, the Pure, the Supreme Brahman, the Non-dual. He says

what ever is made of clay, every one of them, is

essentially clay only

. Similary,

that whole universe

it is

everything is

that

there is nothing beyond that is the truth.

whatever comes from

the supreme truth

it is pure truth itself, brahman itself. that is the nature of the universe.

it is the supreme. There is nothing beyond it that is your own self

that is yourself.

nothing

This is the wonderful

truth conveyed to us. Therefore you are that! You are that! You think you are a creature, you think you are the body you think you are the petty thing or petty individual no you are not, you are that infinite reality

.

absolutely calm and tranquil

absolutely pure that nondual Brahman which is supreme. That is your true nature; this is the theme in the chandogya Upanishad, that father telling the son, every time this is repeated. ऐ

this is the self of all in the universe,

that is the truth,

that is the atman and finally ! Oh ! You are that, you are that. Father telling the son, you are that, you are that. You are not that tiny little thing, you are that infinite thing. When you see a baby newly born 7 pounds in weight so slender and so tender a little extra heat and cold can destroy it, but within that baby is a profound dimension, that philosophy and science that is closer to this profound dimension of the new born baby is Vedanta. After a few years he becomes scholar, a champion a mohammed ali in boxing or tremendous saint and teacher, all that is hidden in that child that is how brahman unfolds in that child all education, all spiritual development in the unfolding of something infinite coiled up in that little new born organism that is the vedantic teaching. you may feel weak now, you may feel helpless now but that is only your feeling, truth is otherwise, that infinite truth is there in you, infinite energy is there in you, Vedanta repeatedly mentioned this truth this is appealing to many great scientific thinkers. So far as man is concerned it’s the profound truth as the famous neuclear scientist wrote an article in a London journal on the poetry of pure science. He quoted passage from pascal mathematican mystic 18th century, pascal says in space, the universe engulfs me and reduces me to a pin point, but through thought I understand that universe. Physically speaking we are a spec Page 244

of dust but in that spec of dust, is a tremendous dimension, it can understand this world can understand reality what a wonderful dimension. That is the meaning of this you are that! You are that!

and the next verse says….

Verse 252:

projected in a dream just as

unreal

the place

similarly

here

time

objects

also

in (our) waking state

being the effect of one's own ignorance body

the organs "That Thou Art"

which

the Pranas the Serene

the ego etc the Pure

knower etc

all the world

ए because of it being so also

unreal

this

therefore

the Non-dual Brahman

is the Supreme

Just as the place, time, objects, their knower etc., in a dream are all unreal, so too is the world we experience in our waking-state, is projected due to our own ignorance. Since the body, the organs, the vital breath, the ego etc., are also thus unreal, therefore, Thou art That, the Serene, the Pure, the Supreme Brahman, the Non-dual. He says when you go to sleep you begin to dream and you throw up so many things in the dream so many events, so many experiences, and what are they every one of them a tissue of delusion,

everyone of them. The tiger in the dream you are

shivering in your dream your fear, your running away enjoying a good meal everything is time space notions in dream they are all unreal sometimes you have lived somany years in a dream actually 2 seconds/ 5 seconds of the time you found there similarly, in this life itself, in this waking state, the whole is a projection of our delusion, of our ignorance, you are not able to see brahman in everything, that is the truth. We have projected so many things on that basis substratum of brahman therefore it is inner

s these are all

ए

all this body mind sensory system bio energy, what is truth, is brahman alone, that is the truth about it,

therefore you are that! you are that! that supreme brahman, that is your true nature. When we wake up from dream we realize what was the dream? Page 245

Only mind, mind in various forms even the time sense, even the space sense in the dream is nothing but the mind. This truth shines when you wake up from the dream so this dream of ignorance, when we wake up from it, what do you see, everything is brahman that is the sloka, gaudapada writes in the mandukya kaarika when this

this limited soul wakes up from a sleep of ages, what does he realize he has been

sleeping in the ages in this

he is now waking up from the

sleep what does he see dual which is

it has no birth or death

no dream constant

he realizes that infinite brahman one and non it has no sleep

it has got no sleep it has

that is the eternal waking state, we call it in Sanskrit . In this

there is coming and going sometimes we wink in this

realize our consciousness we go to dream we go to sleep, that is the normal eternal.

state

but there is

When I go to Holand, it is covered by fog all the time like England. Both the countries rarely we get a little sunlight even in april may march so when I go there, I stand high up in the sky 33000 feet above the coulds everything is sunlight down below it is all darkness it is all fog when I come down and land all foggy. So I used to make fun you make a nice balloon and a 20000 feet rope fly there, put a chair in that height and work there and come down when you want to sleep only. That is the way you can be always in sun light otherwise this up and down. When I climbed alps near munich samething full of fog you cannot see anything here, we went up 12000 feet everything is bright and shining our normal appearance is the same, in this deluded state we fight we quarrel we hate each other we kill each other all this petty notions come because we are all ignorance darkness, delusion. But behind it the infinite atman what a tragedy inspite of having this as our true nature, we forget it. Shankara goes into ecstacy when is treats this subject in the katopanishad this is tremendous, terrific variegated, man is essentially the atman he doesn’t realize even though he is taught and without being taught he treats himself as the body and to fatten the body goes no killing people exploiting people doing petty things what a tragedy he goes no saying there…..

Verse 253:

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there where (projected thing) other manifold

due to delusion

is projected

is that (substratum) alone in the dream from oneself

on its discrimination never

subsiding different

than it (the substratum) the dream-universe

does it?

that

appear

diverse,

on waking

That which is wrongly supposed to exist in something is, when the truth about it is known, recognised as nothing other than the “substratum” and not at all any different from it. The diverse dreamuniverse appears and subsides in the dream itself. On waking, does it appear as something different from one‘s own mind? Whenever a thing is imagined to be something else, it is only in the imaginative period it is true when the imagination, delusion goes away, that real thing shines before you. what ever universe you saw in the dream is destroyed with the dream you don’t carry it over the waking if somebody does so he will have a very unhappy waking state also carrying the dream in the waking, when you wake up from that dream, what you find except yourself the whole universe you saw disappears when you wake up from the dream and you are left alone, that is the wonderful example Vedanta often uses. Having said this, that wonderful idea expressed in the last line , you are that supreme truth that atman even a little knowledge of this can save us from fear pettiness meanness if you know it better, tremendous character strength will come to the people. Now comes wonderful section from verse 254 onwards, 10 slokas which are highly musical highly deeply spiritual where now the teacher says to the student. I have given you enough instruction now learn to understand this truth! Meditate! Realize it for yourself. you are that infinite Brahman, non dual supreme that is your true nature. In all the few verses, this became the refrain that supreme. Now comes a series of 10 verses where the teacher is telling the student now ‘I have given you the exposition of this philosophy a penetrating study of man and the discovery of the immortal behind the mortal the infinite behind the finite that is the supreme message of of Vedanta to all humanity. It is a truth that can be realized, by everyone, because that is ones birth right we have not to beg and borrow from anybody only we have to be aware of this this therefore formula That thou Art!. Not this, but that. This means this limited truncated entity that means the infinite one. Now this beautiful truth in these three words is inspiring many scientific thinkers today. They have studied physical nature and now they have turned to man to find this truth most relavant. I refer to one neuclear physicist SCHRODINGER, he specifically mentioned this very statement of and what a profound truth it is for man to understand himself and have very happy relationship with others. The second scientist is the micro biologist professor Aldeen Englishman, he left England established his laboratory in bhuvaneshwar, very outstanding molecular biologist. In one lecture on unity in diversity he referred to this, recently I had been to Germany to visit my Page 247

biologist friend, after I entered into the laboratory I found a writing about the doorway and I was impressed, because that was that thou art. A german microbiologist keeping that motto in front of this laboratory they are working in the field molecular biology but the truth they are not able to escape that truth about man he referred to this in his lecture then told the audience even if one of you can realize the meaning of this utterance my lecture is satisfied, fulfilled. That was Aldean. SCHRODINGER also put it similarly it is the profound truth about man, not visible to the senses. Sensorily if you examine you will never find it. You see a truncated entity this creature that is called man. A little hunger and thirst can destroy him. But there is some profound dimension within him. Before that body breaks away realize that truth. That is how the sages of india exort every human being. This body is a beautiful instrument, to study the world of nature. To enjoy and light of existence and forge ahead in the search for truth regarding yourself, and realize it in this very body. That is how the stress is placed, in all our literature. One particular verse in Sanskrit brings this urgency before you and me, this body we have for a few years with us what shall we do with it, ofcourse we shall use it to handle this world to understand it, enjoy the delight but never forget there is something else there, before it breaks away realize this truth ,

that sloka says in Sanskrit ,

by paying heavy price

means money

means good

work you have done, accumulated lot of good work with that money this ship of your body, physical body you have purchased your self. Body is compare to a tow, means to a ship purchased it. what is this for. Is it a decoration here, NO! to cross this ocean of sorrow, delusion, deprivation, anhilation that is tow in which we are all moving just to cross it, then what can we do, shall we take it easy NO, how long as the ship remain it may get a crack, it may get broken before it breaks up, cross this ocean utilize this body for that purpose, you have paid a heavy price for it. that is the sense of urgency that our teachers give us on this subject, don’t take it easy. Young vital vigorous, let some thought be given to this great subject, then we shall fly in the high direction. Even thought we are beneath finding our place in this world earning money, rearing family getting some good name in society all that is beautiful but side by side never forget this deeper sense. So that you can concentrate more on it, then you are able to withdraw more and more from this work and earning and spending in the world. so that is the language our sastras used.

cross before the boat breaks down, breaks up, so this is the emphasis the

importance of this teaching infinite energy is hidden within this human system. At what level, not at the physical level. Very ordinary energy, this muscle, how much energy is there, a little inward, the nervous system, more energy is there, and more subtle still inwards, psyche, more energy is there, very limited, high intellect, very limited energy a little trouble in life, intellectual can commit suicide, it cannot stand stress and strain intellectual energy is not so high. Behind the intellect is the atman that is infinite energy that is all Upanishad and shankaracharya give us the spectrum of energy resources hidden in every human being. As you go inward you find more immense. More subtle forms of energy muscle is a very gross energy we call it bull power in india, horse power in the west it is very ordinary today we can construct rockets with million horse power what is the horse power we used that is the tiny muscle it is nothing. The brain of man can invent these rockets with a million horsepower truck that is the power of the brain but our very brain can become upset with a little under experience in life all the brain become obsurd, we become depressed we commit suicide. Forgetting behind the brain there is a tremendous reservoir of energy that is the Page 248

teaching emphasized again and again. That is the true meaning of religion, religion is not doing this and doing that to understand this truth we actual them a god, children of immortality as the Upanishads will say this route must slowly dawn on us then ethic morality good life service dedication all these will blow spontaneously and naturally nobody need entrust people into the modern life, that is no need for dos and donts, you grow spiritually you develop this awareness everything you do will be for the good fo all. You are realizing yourself as one with all. In some slokas later this idea comes, I am the self of all, how can I injure anyone. I am one with all break down this barrier, that is the teaching in Vedanta. And so this wonderful exhautation in refrain, given in two verses becomes the theme of 10 verses hereafter where the teacher tells the student, now take your mind to this level of subtelity understand it so that you will realize this truth, this is not just the matter of our belief, belief that milk will nourish me will not nourish you, you have to drink the milk. Mere belief has no meaning at all, the hindu religion never stress on belief, extremely secondary is belief. What is needed is the effort to realize the truth that is stressed always ,a man can write a big volume, on love, and get a thesis and a PHD degree for it, if you ask do you how to love, that I don’t know, I can write a volume on love, I don’t know how to love, similarly mere religion, you know so many things if you have experience a single bit of it, experience something of it. Vivekanda used to say humeruously, if a materialist can experience a ghost one day even then it will be a tremendous growth even a ghost you see, not the only this current materiality. Something subtle you are seeing, he used to say like that. We don’t need a ghost here, we are dealing with our own true nature, beyond the gross level, the subtlest reality is there, all eneryy is focused there. So the guru tells the disciple you are that, now you realize it, realize it, go beyond this world of name and form beyond this gross universe which you experience with senses, those 10 verses are marvelous both at philosophy, mysticism and poetry, here we begin….verse 254 and 10 verses continuously. He is telling the disciple, peep in you the guru is teaching the disciple is sitting there, now comes the plunging, we stand on the edge of the swimming pool and go on talking about swimming finally you listen, now plung then you will find real fun, you plung into the swimming pool what a wonderful thing, this is called plunging, dive deep, dive deep, dive deep. Sri Ramakrishna used to sing a song, oh mind dive deep, dive deep, dive deep into the into that ocean of beauty where gems are there, that is the language the teacher uses here, in these 10 verses, here are the verses……. Aids to meditation (verses 254-266) Verse 254:

Page 249

caste demerit Brahman

creed

family

(is)without That

thou

space art

lineage

(is) beyond

time

name

objects

form

beyond

merit

that which

meditate in your mind

That which has no caste, creed, family or lineage, which is without name and form, merit and demerit, which is beyond space, time and sense-objects---“That Brahman Thou Art”…..meditate on this in your mind. That brahman you are that, you are that, meditate on this truth in yourself, realize it in yourself, what kind of brahman, the rest is the explanation of that nature of brahman beyond all the limitations of caste or clan,

,

,

,

, what a beautiful idea,

means caste or clan, in this country its caste, in other countries it is clan, caste

and clan do not effect this atman, beyond all these limitations, rules and regulations are there, this atman is beyond all this, type of family relationship this is beyond all this limitations

dos and donts in life, so many genetic family

again on other .

Page 250

Volume 18: Similarly,

free from name, form

and

these categorizations these limitations, time,

,

and

it transcends the limitations of place,

sensory objects

transcends all this, if something transcending

sensory experience, psychic experience, it transcends it, this is ,

this word

good and bad this beyond all

is what seen by the senses

transcendental has exactly the meaning

. Budhism uses

that is

is what lies above it the English word

. Beyond the sensory level is this reality. So that

is your true nature.

realize in yourself, similarly,

Verse 255:

that which

the Supreme

all

by the eye of 'pure knowledge' beginningless in your mind

entity

which is

speech

beyond

pure

mass of consciousness

Brahman

That

thou

art

experienciable meditate

The Supreme Brahman which is beyond the range of speech, but known only through the eye of ‘pureillumination‘, which is pure mass of Consciousness, which is a beginningless entity “That Brahman Thou Art”…..meditate on this in your mind. Every word is so rich and so beautiful,

that which is the supreme reality,

means supreme

is Sanskrit beyond all speech including the Vedas, even the vedas cannot tell this atman, among all the scriptures the veda tells that, don’t depend upon the vedas go beyond them in other scripture you will find this teaching, don’t depend upon the words of the veda, go beyond them, so every speech is expressed to reveal this atman, so go beyond all speech including the speech of the sacred books go beyond the veda. In no other scripture you will find this emphasis, experience it you, beyond the books including the scriptures, including the holy book, so the Upanishad said when you realize the truth veda becomes aveda, no veda to you, because you have realized the truth. Sri Ramakrishna said the hindu almanac often contains often contains the rainfall of the year, say this year 50 inches of rain, but Ramakrishna adds if you squeeze the almanac you wont get a drop of water. Similarly, the vedas, khuran and bible what do they contain, the contain information about god, they do not contain god. Only information. By Page 251

sqeezing them you wont get god, by squeezing your own experience you will get it. for a hindu religion means realizing the truth sankaracharya says in the brahma sutra bhasya – Brahman is a reality which is confirmated in the experience of brahman not talking about brahman so and yet this brahman can be realized with a pure eye of understanding pure eye of reason you can understand it. the senses cannot reveal it so that word

is used in two meanings here

means whatever can be seen with the senses,

is also referred to as the sensory system

then no speech can reveal it, that

know that as true eye of understanding the eye of realizable , the word

that eye can realize it

it is pure, it is the mass of pure consciousness

means there is no foreign matter in it, everything is the atman that is the meaning of in Sanskrit,

the primordial reality

you are that brahman realize that truth for yourself. Then… Verse 256:

by the six upon

not

intellect

waves

(is) untouched

by the sense-organs flawless excellence

which the yogi's heart meditates

grasped is

not knowable by the

which

Brahman

That

thou

art

meditate in your mind That which is untouched by the “six waves of sorrow”, which is realized in the heart of Yogis but which cannot be grasped by the sense-organs, that which the intellect cannot know, which is of flawless excellence “That Brahman Thou Art” ……meditate on this in your mind. The word yoga is used in two senses here,

these six fold waves of change cannot

touch it the word is used there you cannot yoga means touch, six fold world of change cannot touch it. what are they six fold waves, it’s a very technical term in our philosophy everything in this world is subject to six waves of change first called

first wave, then then

a thing comes into birth that is

then you can say it exists the predicate of existence can apply to it

then it begins to grow, then

it transforms then

it declines,

gets destroyed. Everything is subject to this six fold wave of change. This doesn’t effect Page 252

brahman that is the meaning of the statement Sanskrit. but a

means wave in the ocean

, these

means wave in

the word yogi is used that way, this is ,

’s heart can realize it

,

means ,

sensory system this instrument of model, eye ear etc, they cannot reveal it,

buddhi can realize it, Gita said beyond the senses but the buddhi can grasp it when the buddhi becomes pure, when does it become pure when it is no more a slave to the sensory system that is the purity of buddhi when that buddhi becomes pure that buddhi discovers the atman sitting just behind it, that atman is so near just behind the buddhi, buddhi doesn’t turn that side, buddhi turns to senses the sense objects that is the normal buddhi what you call intellect in English but when it is pure, it becomes the cause for your liberation because it gets the touch of the atman and the light of the atman playing upon the intellect converts the intellect into buddhi pure buddhi that can realize the atman what a difference between light of the senses playing upon buddhi, light of the atman playing upon buddhi, in spiritual life the second thing happens the light of god plays upon the mind of man the buddhi of man. That buddhi which is pure can realize this truth shankara describes as nearest to brahman next to him only the atman remains next to buddhi but buddhi doesn’t know it. buddhi is busy with the senses and the sensory world when you turn this buddhi in the right direction you get a light of the buddhi then when you come back to the world you are different you have the touch of the atman with you, so ,

sense organs cannot reveal it

ever pure, know that, no impurity attached to brahman, and you are that

. That atman which is

without any blemish

that is the

.

Verse 257:

projected by delusion aspects

which supports Itself

and the subtle(asat) That

thou

partless art

the universe

substratum for its(world's) various

and

(which is) other than the gross(sat) incomparable

indeed

which

Brahman

meditate in your mind

That which is the “substratum” of the universe and its various aspects which are all due to delusion, which is its own support, which is other than the gross and the subtle, which has no parts and is truly uncomparable”That Brahman Thou Art” ….. meditate on this in your mind.

Page 253

this world of diversity is caused by a certain delusionof the mind, basis if the delusion is atman itself. The atman is behind the mind and mind goes on imagining this and that and the mind doesn’t know this the support behind it, so . When ever there is a delusion there is a basis, you don’t see the basis you see only what appears on the basis, so on the basis there is there. The famous example they take when you see a snake in darkness actually it is a rope but you mistake it for a snake delusion but behind the snake is the rope that is the

of the snake itself,

without an it cannot take place. Therefore this is the Brahman the basis of that mistaken notion regarding the world. World is really Brahman that is the basis, but we don’t know it. so .

and that basis is based on itself. It is not dependent upon

something else . Similarly free from the relationship of cause and effect, transcending all cause and effect that is Brahman the absolute, the absolute is beyond all cause and effect,

free from part, impartable, indivisible

incomparable nothing to compare with

the atman that is the wonderful word just like mount Everest. I often used to consider that mount Everest has no companion stands all alone all others are below, nobody equal to him so incomparable, there is nothing to compare with others are all little things only .

that is brahman

Verse 258:

birth

growth

changeless the cause

development (of ) the universe

Brahman

That

thou

decay creation art

disease maintenance

death

free from

dissolution

meditate in your mind

That which is changeless and so free from birth, growth, development, decay, disease and death; which is indestructible and is the cause of creation, maintenance, and dissolution of the universe “That Brahman Thou Art” ….. meditate on this in your mind.

Page 254

Verse 259:

free from distinctions ever present

(which is) never of the nature of non-existence i.e. Is

without waves

is of indivisible form meditate in your mind

an Ocean which

calm

Brahman

That

ever free

thou

art

That which is free from all distictions; which is ever-existent; which is calm like a waveless ocean; and eternally unconditioned and undivided ”That Brahman Thou Art”…..meditate on this in your mind. , all

all these differences are dissolved in the atman means sunseting. So all the

are set

s are been overcome in the atman and then

whose ,

suspense is always there you may not see it but it is always there

absolutely tranquil like the ocean or the lake where all the waves are subsided, that is the example, ocean becomes calm, no wave, no particular manifestation, no name, no form absolutely a tranquil, this atman is like that

ever free

without any division

that is your true nature realize it. Verse 260:

ए

ए

one alone

Existence

the cause for the many

It is the cause that is devoid of Itself

Brahman

That

thou

other cause

distinct from the cause and effect art

meditate in your mind

Page 255

That which, even though one Reality, is the cause for the many, the cause that refutes all other causes, which is distinct from causes and effects and self-existent “That Brahman Thou Art” …. Meditate on this in your mind. ए

that is

only one, ए

truth is one, truth is one that is the first one, ए

but

it is the cause of the many the many come from the one, that is the wonderful idea, all science and all Vedanta speak all many have come from the one and they go back to the one just like wave comes from the water goes back to the water, how many varieties of waves are there, but all of them come from the water and go back to the water, a primordial unity behind the universe is a common truth in physical science and Vedanta, we come from the one we go back to the one. The rest are merely explanations in between, what happened this is the ultimate truth ए

, it has no more cause behind it causeless, absolutely no cause behind it because it is infinite and non dual if there is duality you can have cause and effect relation there is no duality here, pure consciousness, infinite and non dual it is itself, the last state of human understanding and realization. so,

apart from the distinctions of effect and causes

that is your true nature realize it for yourself.

Verse 261:

free from the duality

infinite

indestructible

distinct from perishable(world) and imperishable(Maya) indivisible bliss meditate in your mind

untainted

Brahman

That

That which supreme thou

eternal art

That which is free from duality; Infinite and Indestructible; distinct from perishable and imperishable; Supreme and Eternal; permanent and indivisible Bliss; Untainted “That Brahman Thou Art” …. Meditate on this in your mind. ,

it without any change, absolutely without any modification

means mind absolutely without any differenciation so this is it is infinite

means small

if is free from all distinctions undifferentiated form is

means negated infinite, and

then

indistructable

nature in its differentiated form is

this atman is beyond both. There is one primordial state of nature that Page 256

nature accures this multiple forms these forms come and go that nature is always there this is

and this is atman beyond

and

nature

Gita said 15th chapter, beyond beyond the

and beyond the

therefore I am known as ,

krishna’s statement in the Gita. it is always with the nature of infinite bliss undecaying infinite bliss,

that

the supreme

no beyond expenditure, no decay

free from all impurity

.

means impurity and

then…… Verse 262:

That which names changeless

shines,appears forms always

one Reality

qualities Brahman

variously

as changes That

thou

art

because of delusion

like gold

Itself

meditate in your mind

That Reality which (though one) appears as many due to delusion --- though Itself always unchanged --- assumes names and forms, qualities and changes, like gold which remains unchanged through all its modifications “That Brahman Thou Art”‖ … meditate on this in your mind. that one infinite reality appears as many through delusion when you are deluded you see the differences but it is all one only differences of

and

though all the

means modifications that one appears as a many then he

gives an example here is a lump of gold the goldsmith takes it and makes a bangle out of it makes a chain out of it makes any kind of ornaments out of it all these changes are appearing but the gold doesn’t know any of these changes it always the same gold only in all these various ornaments gold continues as gold absolutely unchanged but find all the changes in the shape name and the form and the way you use it. something you put it on the head some on the leg some on the hands and some around the neck, but gold doesn’t know all these distinctions it is always one and the same means gold by itself it is without any modifications but your mind discovers so many modifications and we use them in that way that is

Page 257

the nature of this gold in the ornament, so also the Brahman in the world, realize this truth. Verse 263:

That which

the innermost ए

beyond(Maya) Existence thou

shines

knowledge art

bliss

beyond which there is nothing one essence infinite

beyond the

of the nature of the Self immutable

Brahman

That

meditate in your mind

That beyond which there is nothing; which is beyond the beyond; the inmost Self of all; which is of one essence; which is continuous Existence-Knowledge-Bliss; Infinite and Immutable “That Brahman Thou Art” ….. meditate on this in your mind. which there is nothing else is there it shines all by itself nothing beyond it similarly beyond all these limitations and nature undifferentiated, atman is beyond It is

you experience it as something within you as “I” the real nature of this “I”, ए

ए one

only and no two always one and one, no foreign matter inside of the nature of the self, brahman is of the nature of the self, the atman we call it my own inner self your own inner self in everyone of us this atman is there

, means

existence knowledge bliss absolute undecaying verses in verse 264

nature of brahman is infinite

it cannot be decaying

realize this truth for yourself. Then he concludes these

Verse 264:

Page 258

indicated recignise

the Truth

this

reasoning

in one's heart

oneself

with the intellect

like water in the palm of one's hand will take place

must meditate

without any doubts,etc

by these means

realization of Truth

One must meditate in one‘s mind, through the intellect, on the Truth conveyed above by means of scriptural reasoning. By these means, one will realize Truth without any doubts, just like water in the palm of one‘s hand. This subject which I have just now expounded

try to understand the meaning of it in

yourself when you realize it great intelligence according to the reasons given there are plenty of reasons not merely a question of take it or leave it not a question of belief you can question you can discuss there are plenty of reasons to this truth. Taking all this realizing the truth in yourself you will realize this truth without a shadow of doubt just like taking a little water in the palm of your hand. How palpable it is nobody can say there is no water there, you are so sure that water is in your hand means hand means water, take water in the hand and say here is water absolutely indenyable. Nobody can deny and nobody can make you deny that kind of realization will come. Often Vedanta uses this expression

or

the fruit in the hand is so palpable nobody can kajol

it and say there is no fruit there that is called realization sure, certain, realization. this knowledge of truth realization of truth will come to you as palpably as the water in the palm of ones hand

that is how shankara often uses

you put in the hand, how clear, here is that such is the nature of spiritual realization

is the gooseberry

it is real I realize it nobody can say it is not there,

Verse 265:

knowledge-absolute realizing

in the bundle(body etc)

in thet knowledge into Brahman

the pure Reality(free from ignorance etc like the king

in one's own self

ever

and

in an army

established

resting merge

the universe

Page 259

Having realized oneself as supremely pure Knowledge, free from ignorance and its effects, like the king in an army, and resting in that Knowledge, and being ever established in one‘s own Self, merge the objective universe into the Brahman. Verse 266:

in the cave of the intellect untruth

Brahman

as That(Brahman) not

for him

he who

there is

distinct from the (relative) truth and Existence

here, in this

supreme dwells

Non-dual in the cave(intellect)

again

entry in the cave of the body i.e. Mother's womb

In the cave of the intellect, there is the Brahman, the Supreme non-dual Reality, distinct from (relative) truth and untruth. One who dwells in this cave as Brahman has no rebirth. Shankara uses very wonderful expression. the cavity of buddhi is a cave, the cave of buddhi ,

tries to use in two difference senses, this buddhi because it is interior far interior like a cave

apart from cause and effect relationship

there, is a firm statement, in your heart it is there, in my heart it is there,

that brahman is it is the truth

supremely non different non dual truth this brahman is there those who realize this truth then live like this in the world that man will not have to go into the once again that is into the womb, no more birth for that person he need not enter into the womb of a particular body and born again you are free, you are free, your mind is absolutely free, you are like a burnt seed, it wont grow, here also you have burnt everything that knowoledge has come to you no more of birth and death that is the end of human evolution we call it vedanta Freedom, Freedom, Freedom realizing our true nature so be have to struggle for it. so in two three verses this teaching is given. This mind has to be detached for the wordly things we are looking at, you can live in the world but the way you are looking at things should go. Live in the world, don’t let the world enter into you, Sri Ramakrishna said. Boat will be on the water, that is the right place for the boat, but water should not be in the boat that is the wrong place for that water, it will make the boat stagnant, so what you call samasara is a stagnation doest deal with the world. life is in this world, but let not the world live with in you then comes all this voilence, crime exploitation etc.

Page 260

s – the method (verses 267-276)

Give up Verse 267:

when the Truth is known beginningless ए which

one's

inner

the doer

s

powerful

the enjoyer

and, also

the impression I am

the cause for samsara(rebirth)

in the Self

conscientiously the

this

even

by one living

liberation

call

That

firm

with identification with the that

here

thus

should be removed the sages

annihilation of

that which

Even when the Truth is known, there remains powerful, beginningless, deep residual impression that one is the doer and the enjoyer, which is the cause of rebirth. That impression has to be carefully removed by living in an inward state of steady identification with the Self. The annihilation of these impressions , here and now, is called liberation by the sages. Verse 268:

I

mine

thus

that which

(which is) the not-Self by the wise man

the notion superimposition

in the body,sense organs, etc this

should be ended

by identification with his own self

This notion of me and mine exists in the body, sense organs, etc., which are not-Self. The wise must end this false identification by being firmly established in the Self.

Page 261

Verse 269:

Realizing

your innermost Self

the intellect and its modifications thought

in the not-Self

That

I am

which is the witness of thus ए alone

by this positive

the notion of the Self (identification)

conquer

Realizing your innermost Self, as the Witness of the intellect and its modifications and ever maintaining the thought, ‘I am That‘, conquer your identification with the not-Self. so shankar says in verse 270…. Verse 270:

involvement with the ways of the world

leaving

ideas of beautifying (or following after) the body leaving aside

giving up

unnecessary study of scriptures

removal of the superimposition on the Self

practice

Renounce your involvement with the ways of the world, give up following after the body, leaving aside unnecessary pursuing the scriptures, and banish the superimposition which has crept up on the Self.

when you are actually in the spiritual thought these teaching become very important for you. he says relinquishing all social formailites, actually we don’t need all these social formalities in wordly life we need it, how do you do, I am glad to see you, all this you have to go on complement each other here you can be more honest and straight , don’t be always adapting to the world, as the british psychiatrist said modern parents teach modern children ‘children adapt to the world, adapt to the world’ what does this mean, adapt false self to the false world that should not be that is all the meaning here. Psychiatry protest against this so called adaptation everything is over valued you make a false self, you adapt it. No! I shall live a true life. Psychiatry sees so many demented people, distorted mind they want to give them a little help health is the truth, so

, pleasing the Page 262

world by various ways of worldly adaptation give up that. Similarly, this taking care of the body everyday how to make it fine, spend time only in how to make this body fine this is just an instrument keep it healthy and forget it that is the best thing to do. A healthy child forgets his body a sick child remembers the body all the time that’s why a sick mind remembers the body that is the sign of sickness keep it healthy, good instrument, use it for the world forget all about it. it was the zen philosopher Ruzzo who said the stronger the body the more it obeys you, the weaker the body the more it commands you have a strong body it wont command your mind, a weak body will always be commanding the mind so you become the slave of the body . Then , too much running after the shastras going on reading this reading that constantly discussing discussing that is also a decease Vedanta is bold enough to say, even must go. There are people who go on reading all the sastras hearing all the lecutures, it only confuses the mind what shankara said gives you a little food by profounding the shastras but you will not realize the truth so also this torent of words this scriptures is a thick forest when you enter into it you don’t know how to get out of it that is the nature of this forest of words, you know how to get in, many people have gone into the forest and lost their way you don’t know how to comeout therefore a wise man will understand what a scripture says and keeps them aside, then let me try to achieve. That is called sadhana in Sanskrit, the biggest emphasis is on sadhana by practice by discipline you will be able to make the mind fit to realize this great truth merely living on words wont do. So , remove this the superimposition that has ocme upon you what vivekananda called dehypnotize yourself. We have hypnotized ourselves that we are weak, that we are good for nothing that you are this and that you are that dehypnotize yourself it is the vedantic language swamiji used by speaking in America whenever a questionis asked ‘is not religion a hypnotism? It is not Vedanta you preach, it is hypnotism you are hypnotizing people’ so came the answer I am dehypnotizing you, you are already hyponotized, I want to dehypnotize you. you think you are weak, you think you are black man and antoher white man these are all hypnotism this is your true nature Vedanta means dehypnotization. In indian lectures we are said ‘ oh Modern hindus dehypnotize yourself yoi have hypnotized yourself for centuries, this slavery, this weakness all these have come this is what creates the difference between man and man that is another hypnotism that has come upon us remove all this hypnotism realize your oneness with all live as brothers and sisters as a citizen working for the good of the nation, this kind of Vedanta becomes applied to day to day life the word is dehypnotization. A subject man highly hypnotized he must be dehypnotized this petty self that is not your nature you are one with all why do you become selfish that kind of teaching is the language used here, so in a series of verses Shankara goes on, telling dehypnotize yourself, you have been hypnotized. Brahmin became hypnotized, Kshatriya became hypnotized 5% people sat heavily on 95% people in india you must now be dehypnotized. Go down to the bottom being up all the nation all this means dehypnotization. Apart from high spiritual development even for national character we need lot of this dehypnotization. Page 263

Verse 271:

because of desire for this world unnecessary study of scriptures realisation

to people

and also

as it is proper

ए never

owing to the desire for

because of anxiety to pamper the body takes place

People cannot attain Realisation because of their desire to run after the world, their thirst for unnecessary study of the scriptures and their anxiety to pamper the body. By this social pleasure, by this physical pleasure by the other pleasure the body pleasure these things the

the scriptures pleasure, I must read this, I must read that all these become

s and these

s hide the truth from you

truth these

ए

you don’t know what is directly the

s are covering all the truth in you therefore another sloka says…..

Verse 272:

(from) the prison house of the world iron made strong

chains shackling the feet

the three kind of free

attains

for one who is desirous of liberation speak

s, i.e., residual impressions

he who

the wise from him

liberation

The wise have spoken of the three kinds of residual impressions as iron fetters that bind the feet of the person desiours of liberatation from the prison-house of this world. One who is free from them truly attains liberation. These

s are called three powerful chains on your legs

made of iron

tying the hand and feet with this iron chain what are they? These three

s Page 264

these three s, those who know the truth they refer to them as three powerful chains to bind you. in one poem Vivekananda wrote a chain whether it is made of iron or gold is yet a chain to bind you down so I don’t want any chain I want freedom that is what he said in the song of samaadhi a beautiful song.

these

three

to pull you down, those who who are free from these truly spiritually free. Liberated, they become like that

s are

very clever

s

they become

too much, insufferable

hidden by stink

Verse 273:

due to contact with water etc of the agolochum (a red sandal-wood) scrubbing ए alone (enveloping) smell

manifests

the divine, captivating fragrance well

when removed

by the external

The captivating fragrance of the sandanwood---which gets enveloped by a bad order created by its contact with water---again manifests itself as soon as the external order is entirely removed by scrubbing. Verse 274:

ingrained in the mind

endless

violent

of

the fragrance of the supreme Self

with Knowledge

pure

is perceived

covered by the dust by a continuous scouring like the fragrance of red sandal-wood

clearly Page 265

The fragrance of the supreme Self, like the fragrance of a red sandal-wood, is covered by the dust of residual impressions deeply ingrained in the mind and is again clearly perceived when it is purified by a continuous scouring with Knowledge. Verse 275:

by the nets of desires for the not-Self clouded

constant

manifests

by abiding in the Self

itself

the desire for the Self is when they are destroyed

clearly

Innumerable desires for things that are not-Self cloud the desire for Self-realization. When these have been destroyed by constantly abiding in the Self, the Self manifests clearly all by Itself.

Verse 276:

as, (to the extent) that extent completely end

leaves desires

established in the inmost Self

the mind

to

the desires for the external world Realisation of the Self

when unobstructed

To the extent the mind gets gradually established in the inmost Self, to that extent it leaves its desires for the objects of the world. When all such desires completely end, then there is clear, unobstructed realization of the Self.

Page 266

End superimposition – the means (verses 277-292) Verse 277:

in one's own self ए alone becomes still

ever

of the meditator

negation of your superimposition

abiding of

s

the mind cessation

and

perishes,ends, or therefore

do

Being ever established in one‘s own Self, the yogin‘s mind becomes still. Then there is complete cessation of residual impressions. Therefore, deligently put an end to all your superimpositions. This dehypnotization DO, how? Here is the mind, this mind is what is conjuring everything Vedanta suggests a certain measure and that is also endorsed by the zen Buddhism. What is that – you have to destroy this mind, wonderful idea – mind getting destroyed in all Zen teaching you will find this emphasis, this mind has to die, this world is conjured of the mind. What is behind the mind is the atman and that is my true nature. it is called. in the mandukya kaarika Gaudapada said when the mind ceases to be mind you don’t see duality so ‘no mind’, you will find in Chinese and Japanese Zen Buddhism doctrine of ‘No Mind’ that truth is ‘No mind’, mind is at a lower level, speaking duality, subject-object relation, all this is done by the mind,this ind must go. How do you kill it, you cannot kill it by a weapon, you cannot kill it by fire, and nothing physical things you can do only through knowledge. With knowledge and reasoning you can slowly eliminate this mind, when mind becomes concentrated mind dies. That is the actual meaning of mind burn, mind means

means modifications that’s what we mean by the mind in all the

s mind also dies. Normally when you go to sleep the mind dies, what happens in that state, roots are there, deeds are there, they are called mind is there, but again when the

s when the

s are there you may think your

s are destroyed then the mind is dead once for all and will

not remain that is called a pure mind. A pure mind is a mind where

s are dying. Actually

you call it mindless it’s the atman itself Ramakrishna said , , all are one and the same. When this becomes pure it ceases to be an instrument as it is now it becomes the it becomes the self. This is the truth. This

must go, so the most important thing is

say that later on , to strive from the s tendencies that give birth to new grass coming up all the time, some kind of plant coming up because the root is there seed is there.

Page 267

Verse 278:

tamas

by both

rajas

by sattva

is destroyed therefore the negation of your superimposition

sattva

by the pure(realisation)

depending upon sattva

practice

Tamas is overcome both by rajas and sattva; rajas by sattva and sattva by ―purification‖. Therefore, taking recourse to sattva, deligently put an end to your superimposition. by returning from the

the purity of mind we shall be able to balance this

hypnotism that is come upon us that is dephyponotization can be destroyed. When this mind dies

. When this is done all

s

dies that is the way of killing the mind finally once

for all he is repeating again and again this is how the can be removed from you superimposition or hypnotic suggestions that have made you what you are today. Verse 279:

the prarabdha (remain) undisturbed effort

nourishes

the body

courage, resolve

thus

knowing for certain

depending upon (taking resort to)

with

deny your superimposition

Knowing for certain that your prarabdha will sustain this body, remain steady and with courage and strive hard to put an end to your superimpositions. *Prarabdha is the result of previously performed actions that fructify in the form of present birth. Verse 280:

Page 268

"I am not the limited self, jiva"

"(I am the) supreme Brahman"

eliminating all that is the not-Self urges

manifests(rises)

thus

through the force of (your past)

deny your superimposition

―I am not the limited self (jiva). I am the supreme Brahman‖---thus by eliminating all that is notSelf, deligently put an end to your superimpositions which arise through the force of your past desires. Verse 281:

through Scriptures

by reasoning

your own Self to be the "Self in all" appearance

rising

by direct experience

having realised

even a little, at any time

as an

deny your superimposition

Having realized your own Self to be the ―Self-in-all‖ through scriptures, by reasoning and from your own direct experience, deligently put an end to your superimpositions, even when a slight trace appears. That

that fund of spiritual experience collected in the vedas called

thinking and reason applies, then

, then

your own clear

your own experience these three are always mixed up in

Vedanta helpful to spiritual life though all the three are needed , first to hear, just like somebody says a geological expert go dig there you will get oil there Godavari basin you have oil so first of all expert comes goes on prospecting that’s how

, then

you also study it

properly, what are the layers that appear, finally comes you dig it and dig the oil out these three are always together whether it is physical science or in spiritual life that is one type of geology this is another type of geology so realize the universality of the self which is you, you are not a limited self conditioned by this body-mind complex you belong to one and all the self of all you are, therefore my alone can never confirm you that is the wonderful teaching this advaitic realization made for infinite love no place for hatred, it is possible there, pure love alone is possible, you are one with me, I am one with you. that is called . this world appears there it wont delude you, you know the truth there all differences are there it is all one and the same, this kind of delusion remove it, remove it consistently, working hard in that direction. Then similarly,

Page 269

Verse 282:

with accepting or rejecting of the sage therefore ए deny your superimposition

whatever

there is no

with single-pointed abidance

action, idea

continuous

Having no idea of eating or evacuating, the sage has no connection with any action. Therefore, through continuous absorption in the contemplation of Brahman, deligently put an end to all your superimpositions. Verse 283:

arising from great maxims(of the Vedas) such as "That Thou art" etc by means of the knowledge of the identity of Brahman and Atman Brahman superimposition

for strengthening your identification

with deny your

By means of the realized Knowledge of the identity of Brahman and Atman, arising from such great maxims (of the Vedas) as “That Thou Art” deligently put an end to all your superimpositions to strengthen your identity with Brahman. Verse 284:

of the "I notion" with vigilence superimposition

in this body being a man of concentration

till it is completely rooted out deny your

Page 270

Till the identification with the body is completely rooted out, with vigilance and concentration, strive hard to put an end to all your superimpositions. This dehypnotization must go on until the consciousness and the body never rises in the mind until then it must go on in this body the sense of “I”, this is my body when I say this is my body I become limited by my body, to that extent that I cannot respond to somebody elses suffering, somebody elses real life, so overcome this “I” limiting that’s what Sri Ramakrishna said, when a devotee asked him ‘Sir, when shall I be free’ and then came the answer, when “I” shall freeze ‘to be’ you will be free. This little “I” is limiting you somuch within the genetic “I” genetically limited, throw it away then the real self will find the thing is one with all. And so he said here,

Verse 285:

perception as so long superimposition

of the jiva and the world continuously

dream like

persists

O learned one!

as long deny your

O learned one! As long as even a dream-like perception of the world of objects and of the experiencing ego persists, continuously strive to put and end to all your superimpositions. Verse 286:

to the sleep sound etc

also

reflect or meditate

to the matters of the world to forgetfulness upon the Self

at anytime

to the (objects of senses such as) not

chance

giving

in the mind

Without giving even the slightest chance to forgetfulness (of the Self) arising from sleep, worldly matters or sense-objects, meditate continuously on the Self in your mind.

Page 271

Verse 287:

of the mother and father flesh and impurities

risen from the impurities

the body

becoming Brahman final goal of your life

shunning

constituted of

like an outcase

to a safe distance

be fulfilled i.e. Realise the fulfilment of your life or attain the

Shunning to a safe distance, like an outcase, this body which has come from the impurities of the parents, and which itself is constituted of flesh and its impurities, become Brahman and attain the final end of your life. Verse 288:

the pot-space supreme Self forever

in the infinite-space

having merged

like

the finite ego

meditating on their identity

in the peaceful

be

O Sage!

Merging the finite ego in the supreme Self, like the pot-space merges in the infinite-space, and by meditating on their identity, be for ever peaceful, O sage! Verse 289:

the self-luminous the macrocosm

substratum also(and)

yourself becoming the microcosm

as that reality may, should be rejected

like a vessel full of impurities Being yourself the self-luminous Brahman, the sole substratum of all things, reject the macrocosm and microcosm, like a vessel full of impurties.

Page 272

When you realize this truth you are that infinite one of the whole universe,

self effulgent then

you become that, you realize that truth.

the basis

going one with pure

atman you can reject everything in the this world, they are all nothing to you,

as we call it.

even this brahmanda has no value for you, so he uses beautiful Sanskrit expression, this body is called

and that I scalled

that is the wonderful expression

that is called cosmos and microcosm. This body is microcosm that is called macrocosm, we are nothing, just like a wave on the ocean which is brahman that is your realization. So that you can say no to the whole world when you know your own infinite nature. All spirit of renunciation, when it is natural come from a realization that what you gave up is so so little what you gain is something higher, that is the meaning of renunciation, otherwise renunciation has no virtue. You give up eating on Ekadashi day and 24 hours thinking of food only all the time, there is no virtue in it. I don’t care for it, I am gaining something higher, by the fasting that is wonderful when you gain something higher the lower thing goes away. If you give a child 25 Paise ask him to return it, he wont, give him one rupee, he will throw 25 paise away. Ramakrishna’s example, when you realize the infinite nature of brahman which is your true form you will not run after any of these things, that is why high character cannot come without a little knowledge of this divine nature, then I can say no, to name, fame, power nothing my mind doesn’t move that side at all, that perfect state he will describe in a great verse, later on, the state extreme, the state of a Buddha, state of Ramakrishna, state of Jesus, they are perfect, they could do without anything but they handle the world out of compassion, just out of love to shake them out of that delusion. So he says

give it up

as a bundle of dirt, it has no value, what is the meaning of dirt, a thing which has no value is called dirt otherwise it is not dirt at all. So this is just like a piece of dirt and no value for it, name, fame, pleasure, I don’t want I have got something infinite within me. A Tyagaraja can say, I don’t want your money, I want Rama with me, that is the great strength. If rama is not there I must have that money, but Rama is there I don’t care for it. that many great sages have said it ordinary people hae said it, common people have said it. On my lesson on Sunday once I referred to a driver in tirupati he gets 1200 Rupees absolutely honest never taking a tip even from anyone. Then he was telling his trouble his wife is not reconciled with his idea, other people are bringing lot of money, why don’t you bring. They are dishonest, I don’t want to be dishonest I don’t need it. but still she is harassing. He asked me what shall I do. I said stand firm and educate her, this is the way. So I am telling, you don’t need this because you have something else to tell you. something strong something sturdy so reject it, I can live a simple life, I have money, I don’t want to be a slave of anybody, I don’t want to steal or rob, what a beautiful idea, be a slave making something. I get my decent salary I do it with honor with my honor and sense of self respect that is the teaching. So these are practicable, poor or rich all can be of this attitude. A Janaka an emperor had this attitude, he ruled the kingdom but he never felt it belongs to him absolutely detached he was. Krishna and Janaka both were householders dealing with the world but their character was very high because of this perfect detachment. It is the practical proposition. In india atleast nobody can question because there are somany examples even ordinary people you can see a purandaradaasa he as a rich man he go this love of god he threw away everything became a Dasa Page 273

and what worth he gave to the world in his wonderful songs the highest philosophy most beautiful music combined together, is purandaradaasa song in Karnataka but he as a rich man before. This values is relative when you get one you get something else higher, when you get the higher lower goes away, there is such a higher, that is the constant teaching. In you there is a tremendous focus of value, what can a thing be compared with you. when we are in trouble, we realize this truth. We are so attached to a blanket, a radio, to this, to that, but when there is crisis we throw everything to save this little body of mine. Iam superior to the things I possess. This I came across here in the bombing of Rangoon, in the second world war 1942. People were running away from their homes, to save their lives they carried radio , blankets, costly things all with them. But couldn’t carry them all this long way so on the way they throw away, one by one and they just saved their skin to come to india. On the road you could see so many costly things lying here and there, that time people realized that this is more important than all the things that are there. Why a crisis should come to teach you this lesson. Even now you can learn the lesson, you are superior to things that you hold so don’t be owned by things you own them. You are the master and not a slave. That’s all vedantic teaching. You can have all nice things, don’t evaluate them interms of them. That is why

,

just a bundle of dirt, nothing else, that should be the spirit of dispassion,then you can be independent, free, real independence is not possible without this spirit. That is what Vedanta tells us. Verse 290:

to the Atman which is consciousness in the body

Existence and Bliss Absolute

the "I-notion", the identification

rejecting or discarding

the pure

shifting

fixed

the subtle body

(may)you become for ever

Shifting your identification which is now rooted in the body to the the Self which is ExistenceKnowledge-Bliss Absolute, and discarding the subtle body, remain ever the pure Self alone.

Verse 291:

there where ए as that become

this Brahman

the illusion of the universe I am

thus

knowing

in the mirror fulfilled

city

just

you will

Page 274

That in which there is the ‘illusion‘ of the universe, like a ‘city (reflected) in the mirror,‘ that Brahman you are! Knowing this, attain the fulfillment of your life. Verse 292:

That which

intrinsically one's essence

Absolute Knowledge ए

attaining

Non-dual the false body

mask(his dress and make up)

assumed

one's nature

Bliss

the Primeval

Formless

beyond activities

that

should give up

like an actor

the

his

Attaining That which is intrinsically one‘s own very essence, which is Absolute Knowledge and Bliss, non-dual, beyond all forms and activities, one should cease identifying with the false body, like the actor giving up his mask. He gives a beautiful example that which is real and once own primeval essense that knowledge and bliss absolute, that is our true nature. It is one without a second. Beyond form and activity, you attain this and shed this façade which we have put for yourself. This is an external something that you have put on yourself. Throw it away. Later the example is given. A snake is moving after sometime you find snake has become fresh and it has thrown away its external covering there. That is how shankara describes this. That external fluff is thrown away and a new snake comes out of it. we often see it in the forest we see there, that kind of a fluffy thing. Similarly, this external thing you throw away the real man comes out. That is the nature of the real man he calls it and the example given is

ए

you are an actor in a drama ……

Page 275

Volume 19: You have put on a particular dress and you are thinking, you are so and so, and you act. Don’t continue to put on that dress and that attitude, throw it away in the green room. Come back as own true self, you have adapted to a particular form for acting in the drama, then throw it off be yourself once again. That is the teaching of Vedanta, dehypnotization comes in that context. The perceived I factor – false (verses 293-297) Verse 293:

absolutely (quite) the ego all"

thus

the seen (world)

real

this

unreal ए indeed

neither ए verily

for it is seen to be fleeting or momentary the perception

how

of the ego etc

"I know which are momentary

be true The whole objective world is non-real. Neither is the ego real, for it is seen to be momentary. How then can the apparent notion ―I know all‖ be true when the ego etc., are themselves momentary? Verse 294:

the true entity of the word ":I" i.e. The real I always Unborn

in deep-sleep Eternal

thus

even the Sruti

but

(is) the witness of the ego etc

it's presence is seen Herself

therefore

says

verily

the Inner Self

is different from the (relative) truth and untruth Page 276

But the real “I” witnesses the ego etc. and is always there, even in deep-sleep. “It is Unborn, Eternal,” as the sruti itself says. It is the inmost Self, different from the (relative) truth and untruth. Verse 295:

of the changing things Changeless

to be

the knower of all changes

deserves,should be

sleep clearly again and again two-the gross and the subtle

(in) fancy is perceived

(in)dream the unreality ए

Eternal, in deepof their

That which is the Knower of all changes in all things which undergo change, must doubtless be Eternal and Changeless. Again and again, the unreality of the gross and the subtle bodies is clearly perceived in one‘s imagination, in dreams and in the dreamless sleep. Verse 296:

therefore

identification

the ego or the subtle body

reject

and,also

which cannot be denied in the three periods of time your own Self

attain

with the mast of flesh

with

imagined by the intellect

that

Absolute Knowledge

realising

the Peace

Therefore, give up your identification with this mass of flesh and with the ego and the subtle body, which are imaginations of the mind. By realizing your own Self which is Absolute Knowledge, which cannot be negated in the three periods of time, attain to the State of Supreme Peace.

Page 277

Verse 297:

renounce

identification

order of life

family

lineage

name

depending upon the foul corpse

attributes also essence of Absolute Bliss

doership,etc

renouncing

Form

with the

of the subtle body become

the very

Renounce your identification with family, lineage, name, form and order in life—attributes which pertain to the body which is like a foul corpse. So too, renounce your ideas of agency etc., which are attributes of the subtle body. Thus realize your true essence as the Absolute Bliss. Condemnation of the ego (verses 298-309) Verse 298:

there are

other

are seen

of them ए

obstacles one

root

for this man

the other causes of samsara

first modification

is

the ego

It is observed that there are other obstacles also which hurl an individual into a whirl of births and deaths. Their one root cause---for the reasons given above—is the ego—the first modification of ignorance. Verse 299:

Page 278

as long as

there is

one's

relationship

with the ego

so long there is not even the slightest (which is) unparalleled or uniquely different

the vile

talk about liberation

As long as there is any relationship with this vile ego, there cannot be the slightest talk about liberation, which is totally different in nature. Even if the slightest ray of ego remains in you, there is no salvation, there is no liberation. This little “I” must go it must die. Infact, in a book on biology written more than 50 years ago by GP Wells and Julian Huxley called the science of life, bulky book. Towards the end of the book, is the beautiful section, dealing with the philosophical implications of modern biology. In that there is a section dealing with the status of the ego in evolution. Very beautiful, philosophical and mystical writing you will find there, this ego we are so attached to it without it there is no meaning for us. Everyday when you go to sleep ego dies we don’t know how it has come back again. This ego is only one of natures method. I am quoting a sentence from there. A convenient provisional delusion, of considerable strategic value in evolusion this is not a final state of man, it has a strategic value a child has to get an individuality that is the centre of the ego that child becomes somebody and later on he must overcome it, go beyond it, realize this infinite nature that is the suggession given in that book to the end of the para says, this is the teaching of modern science ends of the mystical thought. Both of them say ego is a transcendent. This little self is a means not an end you must realize your true nature, at one with all not something separate. So here also, same idea. So long as this ego is there, there is no

possible.

Verse 300:

from the shackles of the ego the moon

untainted

infinite

freed

true nature

ever blissful

gains

like

self-effulgent

Freed from the shackles of the ego, like the moon freed from the eclipse, one gains one‘s true nature and becomes Untainted, Infinite, Ever-blissful and Self-effulgent. When the shark of ego has released its hold on you

means a shark

is catching hold of your throat when you are freed from that shark

is compared to a shark it you realize your

own true form when there is a eclipse of the moon that poor moon loses all its light absolutely dark then slowly that shark is removed, that shark of the eclipse then the moon shines in its own brilliant form. You are also the same condition, therefore…..

Page 279

Verse 301:

that which

verily

in the city of the body

by the intellect ए alone

created

totally

Brahman

"I am so-and-so"

by nescience

thus

is perceived

extremely deluded

in the annihilation or when annihilated

it's (ego's) identity with

unobstructed

The ego is that which has been produced by the intellect thoroughly deluded by ignorance. It is is perceived in this body as: “I am so-and-so.” When this delusion (ego-sense) is totally annihilated, one attains the unobstructed identity with Brahman. Verse 302:

the treasure of the "Bliss-of-Brahman" the dreadful serpent of the ego-sense made up of (three) gunas named Realisation teaching this

by the mighty

having enwrapped (by the) fierce

in the mind

by three

with the great sword severing

the treasure

the three hoods which brings bliss

by is guarded

by hoods

in accordance with the scriptural destroying completely

the wise man

to enjoy

serpent becomes fit

The treasure of the Bliss-of-Brahman is enwrapped by the mighty and dreadful serpent of the egosense and zealously guarded for its own use, by its three fierce hoods, the three gunas. The wise person who destroys it by severing its three heads with the great shining sword of Realisation, in accordance with the teachings of the scriptures, alone can enjoy this treasure which brings Bliss.

Page 280

Verse 303:

as long as there is

verily if

the ego-sense

even a trace

in the body also

how

the effect of the impurity of poison for recovery

of the meditator's

can it be

similarly

for liberation

As long as there is even a trace of poison left in the body, how can one hope for complete recovery? Even so, the yogi cannot attain liberation as long as a trace of egoism remains.

Verse 304:

of the ego-sense

by the complete cessation

by restraining the diverse mental waves innermost Reality

"I am This"

created by it through the discrimination of the

thus

gains(experiences)

the Reality

By the complete cessation of the ego-sense, gained by restraining the diverse mental waves, created by the ego itself and through the discrimination of the inmost Self, one experiences the Reality as “I am This.” Verse 305:

with the ego immediately of the Self

the doer

the I-notion, identification

(which is) mutable

the notion

renounce

(which is) lit up by the reflection

the one who diverts man from being established in the Self

which Page 281

due to the superimposition death and old age you

reached

for the inner self

the embodiment of Bliss

full of the miseries of birth, for the one who is the essence of knowledge

the samsara

for

this

Renounce immediately your identification with the ego-sense, the ‘sense of doership‘ which, being a modification, is merely a ‘reflection‘ of the Self. It detracts you from being established in the Self. Identifying yourself with this (false sense), you have reached this embodied existence, full of miseries of birth, decay and death—although you essentially are the Witness, the Essence of Knowledge-BlissAbsolute.

Verse 306:

(for you) who are eternally the same the Omnipresent otherwise

(for) Bliss-Absolute in the least

(your) identification with the ego

(for) the Knowledge-Absolute of unsullied glory

for the Immutable One to this

for you

(for)

ए never without

transmigration

But for your identification with the ego-sense there cannot be any transmigration for you, who are Immutable and eternally the same Knowledge-Absolute, omnipresent, of unsullied glory, and BlissAbsolute. Finally he says…verse 307…. Verse 307:

Page 282

therefore the throat

ego-sense

this

like a thorn

your enemy

of the enjoyer(of the eater)

(which) appears

with the great sword of Realisation own Domain(empire) or Sovereignty

directly

in

having destroyed enjoy

the Bliss of Your

freely

Therefore, with the great sword of Realisation, destroying this ego-sense, your enemy---which is like a thorn in the throat of a man who is eating---enjoy directly and freely the Bliss of Your own Sovereignty, the Majesty of the Self. Therefore try to destroy this thorn that is sticking in your throat making you cholked as it were, what is that thorn this this “I”, “I”, “I”, that is your one enemy to make friends with people, to live happy life people, to realize god, for all of them one enemy to much of this “I”, “I”, “I”, those who have a fat “I” they can never make friends, they can never have happy relationship, husband and wife can never be happy this Ramakrishna calls it, the raw “I”, the unripe “I”, don’t you know who I am, you repel everybody, a strong “I” repels everybody but there is another “I” that attracts people, that is the wonderful “I”, that is touch of the divine coming to you. so it is your enemy not only for moksha, even for happy human relationship the one who eats on his throat cholking all the time,

just like like a

a dip thron in your throat,

destroy it. you cannot destroy it with water, fire or any such thing

or a weapon but one thing you can destroy with

through knowledge with experience ,

with that big sword of knowledge you can destroy it. leave even the root left there.

Because it will shoot once again.

clearly, destroy, don’t then you can enjoy

you can have full empireship in your own life, you are the master, no more the slave, , as much as you like, you are free, free from all these bonds, free from all these gravitational pulls, just like a aeroplane, go up and go on free moving. That kind of free movement you get when you out of this gravitational pull of the ego. Verse 308:

thereafter attachments

of the ego etc

checking

the activities

through the experience of the Supreme Reality through the enjoyment of Bliss of the Self

renouncing all serene

as the Infinite Self

be in Page 283

Brahman

free from duality

Checking the activities of the ego and renouncing all attachments, through the experience of the Supreme Reality, be free from duality through the enjoyment of the Bliss of the Self and remain serene in Brahman. For, now you have realized your Infinite Self. Verse 309:

completely rooted out revived

be

if

even though

in the mind

hundreds of mischiefs or distractions season

the cloud

terrible ego-sense

for a moment creates

again

returning to life

by the wind

during the rainy

like

Even though completely rooted out, this terrible ego-sense, if allowed to be revived in the mind even for a moment, returns to life and creates hundreds of distractions, like a cloud ushered in by the wind during the rainy season. Actions, thoughts and

s – renounce (verses 310-319)

Verse 310:

having owerpowered or conquered in the least

to the enemy

should not be given the cause of returning to life or revival

like

to the ego-sense

ruminating over sense-objects its

dried up

rest ए that alone of a citron tree

water

Page 284

Having once conquered this enemy, the ego, not a single moment‘s rest should be given to let it ruminate over the sense-objects. That is just what brings it back to life, just like water revives a driedup citron tree. Verse 311:

he who lives ए alone

identified with the body (from body)

greedy

how

ruminate over sense-objects ए indeed for the "bondage of becoming"

can be

is greedy

hence

one distinct the tendency to

with the firm idea of duality

the cause

That person alone, who identifies with the body, is greedy of sense-pleasures. How can one devoid of the body-idea be greedy? Hence, the tendency to ruminate over sense-objects is verily the cause of bondage of worldly existence and the sense of duality. Verse 312:

because of the growth of the effects observed therefore

with the destruction of the effects the effects

the growth of the "seeds"

is

(there is) the destruction of the seeds

one must control, must subdue

When the ‘effects‘ are flourishing, the ‘seeds‘ also are observed to increase. When the ‘effects‘ are destroyed, the ‘seeds‘ also are destroyed. Therefore, the ‘effect‘ must be subdued. Verse 313:

Page 285

through the increase of of effects

and

transmigration

the not

s

(ego-centric) "work"

increases

through the increase

by all means

of man

comes to an end

Through the increase of desires ( s), egocentric ‘work‘ increases and when there is an increase of egocentric ‘work‘ there is an increase of desires also. Thus, a person‘s transmigration never comes to an end. Note: The Sanskrit word “ ” is a difficult word to translate. It can denote both the ―desire‖ as well as “residual impression.” A repeated desire also creates or leaves subtle impression behind such that it settles as a “tendency” or becomes sanskaara. These sanskaras (latent tendencies) is what we bring to sansaara, the world of becoming. Although, more often than not, the word negative connotations, however, not all

is used with

s are bad. For example, a quintessential vedantic text,

Avadhut Gita, begins with the verse stating that the advaita-

(the desire for non-duality) arises

only with the Grace of God to liberate one from the great fear. And then comes comes verse 313….very beautiful expression through

,

s increase they

make you do particular action to satisfy the , when you do these works new s are formed so a chain reaction goes on. one increases the other and thus you are always caught up in a vicious circle samasara continues, this kind of relativity bondage continues and samsara cannot be cutted off but one is helping the other that should be immediately attended to.

Verse 314:

to snap the chain-of-transmigration ashes

the seeker

sense-objects

the increase in

by (selfish) actions

sए

those two due to these two

should burn to thinking of

external

In order to snap the chain-of-transmigration, one should burn to ashes these two (selfish desires and actions); for, dwelling on sense-objects and doing selfish actions lead to the increase of desires.

s or

Page 286

Verse 315:

by these two transmigration

augmented or nourished one's

of these three

under all circumstances

that (

and

)

produces

the means of destruction

always

Nourished by these two (thought and selfish action), the s further produce one‘s transmigration. These three, however, are destroyed by looking upon everything, under all circumstances, always.... Verse 316:

everywhere

in all respects

Brahman alone

all

by looking upon everything as pure

through the strong thinking of the longing to be one with Reality

these three

get annihilated

.......everywhere and in all respects, as Brahman and Brahman alone. Through the strengthening of the longing to be one with Brahman, those three* will be annihilated. *i.e., dwelling on sense-obects, self-centered actions, and latent impressions. Verse 317:

with the end of selfish actions the destruction of that

liberation-in-life

s

there is

the end of brooding

the total destruction of

s

by this

(is) liberation

is considered

With the end of selfish actions, brooding over sense-objects ends, which is followed by destruction of s. The final destruction of

s is liberation. This is regarded as Liberation-in-Life.

Page 287

By action we multiply , by controlling action you are able to reduce the and s are reduced actions also become reduced selfish, self prompted actions those actions are what bind you, therefore you try to deal with the one form or the other. Therefore when s are completely eliminated that is called moksha, absolutely free mind. That’s why a man of realization like Sri Ramakrishna is compared to a child 5 years old, child has no

s, what ever it takes it

throws it away, this ego has not come to make that . Go deep into the conscious these s are there as a child it is not there, that’s why the greatest teachers compare, spiritual realization to that kind of a child but actually its not the same, the child has

s deep below this man has no

s

even later on it wont come at present so far as child is considered it is absolutely free from so heavenly as wordsworth would say….

it is

When we are children we are absolutely innocent, so pure, so clean though even in the mind the seed of all s, they may come up as you grow but at this state at the age of 5, you are absolutely clean. A man of realization is compared to a child 5 years old. That is the nature of that expression. And so .

that is called moksha, complete ceasation of

means the thought may be there, but the thought will not be controlled, by a without

s. That

behind it. thought

controlling it, that is called freedom. A thought will be there, a Ramana Maharshi will

be thinking even the words, evil, wickedness no it. the mind can be free from

behind

. It’s a very technical term, flower has a small that is called

and here is a tendency that is called

the psychic bend of the person I may not do it but tomorrow

I will do, but day after tomorrow I will do realize the atman all

behind it. when we use it there is

is there. You are completely eliminated when you

s are destroyed then and there, that is uttered in a great verse, in the

Upanishad and the Srimad When that supreme atman is realized all the knots of the hearts doesn’t occur these complexes that are formed from childhood onwards in the mind of the individual by realizing the atman all the complexes are destroyed destroyed

all the doubts of the heart are also all these actions and seeds of further actions all that is destroyed,

when? when the supreme is realized this is the freedom that comes to man, our sages have studied this subject, investigated this subject every inch of the road of the journey they have realized they have given us their knowledge and wisdom for us to follow the real road by which we can beocme free ourselves. That is the great statement here.

Page 288

Verse 318:

the longing for Reality this

(will)disappear

intense

even though

just as

when has vividly risen to expression also

the ego-centric

in the glow of the rising sun

verily the most

disappears

completely

darkness

When the longing to be one with Brahman has vividly risen to expression, the ego-centric s will readily disappear, as the most intense darkness completely disappears in the radiant glow of the rising sun. Verse 319:

darkness noticed

resultant evils of darkness when the sun has risen

the Essence of the Non-dual Bliss

neither

numerous calamities so too

verily

are not on realisation of

there is

bondage

nor

and

the lease trace of misery Darkness and its resultant evils are not noticed when the sun rises. So too, on the direct realization of Bliss Absolute, there is neither bondage nor the least trace of misery.

Page 289

Total vigilance – its price (verses 320-329) Verse 320:

The seen(world)

(which is) perceived

Reality

the "Bliss-Embodied"

external prarabdha

internal

or,and

causing it to vanish

meditating upon time

the

being vigilant

should pass

for any residual

Causing the perceived universe, both external and internal, to vanish, and meditating upon the Reality, the Bliss-Embodied, one should pass one‘s time watchfully for any residual Prarabdha. Verse 321:

inadvertence or negligence not be done Bhagavan

in the steady abidance in Brahman

at any time of the creator

"inadvertance is death"

thus

should has said

the son i.e. Santakumara

One should never be negligent in one‘s steady abidance in Brahman. The divine son of Creator, Santakumara, has called negligence as death itself. In the pursuit of truth, in the pursuit of brahman we should never give way to is death this is the saying by

inadvertence that

the child of brahma i.e. Santakumara the four

kumaras, they are called children of brahma, Sanaka, Sanandana, Sanathana, Sanatkumara. They are called the four kumaras eternal children of that spirit who have contributed so much to developing the spirituality of india. As I often say children have contributed so much to the spiritual development of india, these four kumaras. Then we have nachiketa in the kathopanishad, prahlada, druva all these are children but they contributed so much to enrich the spiritual heritage of india. The first is the four kumaras. So in the Mahabharata there is a big section “SanatSujaateeyam” where this great expositionof spirituality comes from this great teacher Page 290

sanatkumara. There he has said,

,

is death itself this kind of inadvertence,

there you lose your freedom when you are not alert when you are . Everybody fighting with everybody else somebody comes and rules over we have done it again and again. Want of political alertness. Similarly, moral character, if you are not alert you will slip again and again. Be alert similarly also in spiritual life worshiping meditating realizing brahman. That’s what sanatkumara has said. And here shankara adds.

is death itself.

Verse 322:

no

than carelessness

about his own Real Nature bondage

thereafter

danger from this

other delusion

for the man of wisdom thence

egoism

from this

misery

For the wise there is no greater danger than negligence about one‘s own real nature. From this comes delusion; from delusion comes egoism; from egoism comes bondage; and from bondage comes misery. For a staker of spiritual knowledge nothing so injurious as from that

comes other evils what are they

be alert, ceases to be vigilant. Then egoistic arrogant attitude, when there is

such an enemy he has, it is

all delusion comes when the mind ceases to from that comes arrogance. This “I” too much of “I” ,

.

from which comes bondage

from

which come mental ailments, troubles, psychic distortions theya re called , ailments of the mind, just like ailments of the body from this one single evil some many evils come, therefore, be alert, be awake that’s why the Upanishad always says

when you are awake, there is no

trouble. In one of Buddha’s teachings the same idea comes in Bali, the utterance of Buddha comes to us. Those who are awake listen to my message. Those who are asleep please wake up it is better to be awake than to be asleep to the awake there is no fear ,

.

if you are awake there is no fear.

all these come from that one evil.

Verse 323:

Page 291

hankering after the sense-objects forgetfulness woman

lover

torments

just as

finding,seeing

a wise-man

even

through the evil propensities of the intellect

a

excessively fond

Finding one hankering after the sense-objects, forgetfulness, through perverted mind, bewilders even a wise person, just as a woman torments her fond lover. Verse 324:

just as covers

removed

the moss

so also

for a moment

or illusion

does not stay away

a wise-man

even

extrovert

As moss, even if removed, does not stay away for a moment, but closes up to cover the water again, so also illusion covers even the wise, if they ever get extrovert. And so a beautiful example shankaracharya gives and I love this sloka verse 325 and the meter of the sloka is just following the action described in the sloka that you will see later on …. Verse 325:

strays from the ideal becoming play ball

falls

if

the mind

down and down on a row of stairs

slightly

inadvertently

bounces down

outgoing dropped

just as

a

similarly

If the mind ever so slightly strays from its ideal* and becomes outgoing, then it goes down and down, just like a ball, inadvertently dropped on a row of stairs, bounces down the stairs. If the mind gets away from the target, the ideal even for a second

,

falling away

from the target from the ideal, even for a moment, then what happens because your mind becomes outgoing you have not control of the mind, mind whats to go wherever you fly if that Page 292

happens even once you wont stop there, you go down, you go down… until you go to the bottom. Just like playfully a boy is taking a ball and handling it in the upstairs of the house carelessly the ball fell from his hand. What happened to the ball it falls on the first floor then takes the first step in the stair, second step and so on until it reaches the bottom it will never stop. So the play of the ball falling from step to step is given in the sloka and the meter also speaks of the same thing. as if you can hear fall of the ball step by step in the meter itself that is shankaras greatness master of Sanskrit language and poetry so he could explain it in this particular way. You can see this when the mind falls away from from an ideal it doesn’t stop there, because our continues. Then goes next step, next step ….until you go to the very bottom itself, that is what the moral fall of man a little carelessness the mind became slightly wavery and it started falling. He doesnt know he is falling in the beginning after sometime the falling takes acceleration then he realizes I am falling but it is too late acceleration has started until you reach the bottom you can never get out of the trouble. Yesterday in Haryana train accident, so many people died. Years ago when I was reading this book during my mysore days playing baseball with students inbetween when I start fielding I used to read this book and collect in memory this great verses, 1931/1932, just then a train accident took place in a station called tadigare in Karnataka. A train at mid night was standing on the platform, stationary goods train, then another train was in the previous station that is a mail full of people that area is little uneven not steady slightly angle is there, so the train was left without proper clutches etc the driver has gone out to the platform and the train started moving a little, one inch, two inches, people are sitting in the train they thought they are shunting a little then it started moving a little faster it crossed the station platform it gathered speed it was inclined in that F level then it started high speed and there is no driver, driver is still on the platform then people started worrying what is going to happen, 5 miles it went down and it went and struck the other train, so many people died, I saw the broken coaches coming later on towards the mysore side that sloka I was reading at that time. How correct it is we don’t notice that it will fall little slope the inclination as we call it. In English inclination means the mind being inclined, mechanically inclined means slightly down going like that so inclination begins with a little down but it adds speed and when you come to know something is going wrong it is beyond your control, acceleration. All distruction of moral character takes place just like this, early cause we don’t detect it until it becomes strong then it is too late also to stop it there. Here is that beautiful insight given to us. , and bottom

means play and

carelessly it fell from the hand such

means ball we are just playing it fell on the first step,…until the

. That is the wonderful verse here verse 325.

Verse 326:

Page 293

in the sense-objects

entering or turns to

upon their qualities the man

the mind

from intentness

becomes intent

desire

from desire

of

activity

When the mind turns to sense-objects, it becomes intent on their qualities. From this intentness arises desire. After desiring, a person sets about to gain that thing. Verse 327:

therefore

than inadvertence

man-of-discrimination or discernment man of abidance become

success

not

greater

there is

death

(for)the knower of Brahman attains

complete

for a in meditation

man of abidance

alert

Therefore, to the discerning knower of Brahman, there is no greater death than negligence. But one who regularly practices deep concentration attains complete success. Hence, carefully concentrate upon Brahman in your mind. Verse 328:

thence down

deviation from his Real Nature of the fallen man

without, except

the deviated man death

again

verily

falls

not

rise

is seen Through inadvertence, a person may deviate from the Real Nature. The man, who has thus deviated, falls. The fallen comes to ruin and is rarely seen to rise again.

Page 294

Verse 329:

reflection upon objects the root-cause is dissolved

he

should give up to one while living

and,indeed

distinction or differentiation

for whom

alone fear

therefore

for all the mischief aloneness

even the least bit

declares

when the body he who sees

the Yajur Veda

One should totally give up the habit of thinking of sense objects, which is the root-cause of all the mischief. One who is completely established in unity/oneness (kaivalyam), while living, remains so even after the dissolution of the body. The Yajur-Veda declares that there is fear for one who sees even the least bit of differentiation. In the one, no plurality (verses 330-338) Verse 330:

whenever Brahman

verily

even

then itself

even

wise man ए

the least difference that which

was seen

sees

this

in the infinite

then ,at once

to him

as different

fear

through mistake

Whenever the wise recognize even the least difference in the Infinite Brahman, at once, that which is peceived as difference through inadvertence, becomes a source of fear to them.

Page 295

Verse 331:

by hundreds of srutis, smritis and reasonings with the seen objects or world

in this

he who

one misery after another

which has been denied identifies

doer of the forbidden things

suffers he

a thief

like One who identifies the Self with the perceived objects, which have been negated by hundreds of Srutis, Smritis and reasoning, suffers one misery after another, like a thief---for he indulges in something forbidden. Verse 332:

one who is totally absorbed or established in the Truth of the Atman

attains

eternal

but perishes is illustrated ए who is not a thief and one who is a thief

that this is so

is free

glory

he who dwells on the "unreal" which

in the case of one

One who is totally established in the Truth attains to the eternal glory of the Self. But one who dwells on the unreal perishes. That this is so is illustrated in the case of one who is not a thief and the one who is a thief.

Page 296

Verse 333:

the spiritual seeker giving up

dwelling on the unreal "I myself am this"

should remain

gives rise to bliss

gained through Self-Realisation misery born of ignorance

which causes bondage as the Atman ए alone

thus indeed removes

steadfastness

in Brahman

thoroughly

the

which is experienced (in the state of ignorance)

The spiritual seeker should give up dwelling on the unreal, which causes bondage, and should always reamin steadfast with thoughts fixed on the Self, thinking, ‘I am This.‘ For, steadfastness in Brahman gained through the realisation of one‘s identity with it, gives rise to bliss and thoroughly removes the misery born of nescience*, which one experiences in the state of ignorance. *Nescience (avidya) is not ignorance in the general sense of lack of information regarding something. Rather, it denotes a special form of ignorance—about the essential nature of the Self. All systems of Hindu philosophy agree that ignorance is the primary cause of our bondage to the world of becoming, i.e., samsara. Verse 334:

contemplation upon the external objects s (this)

the evil propensities ए alone through discrimination

meditate on the Self

will intensify

from that giving up

one should apply oneself

will increase

(thought of) external

its fruits i.e. knowing to

constantly

Page 297

Constant contemplation upon the external objects will only intensify their fruits in the form of evil peopensities, which grow from bad to worse. Knowing this, through discrimination, one should leave the thoughts of external objects and constantly apply oneself to the contemplation of the Self. Verse 335:

when the objective world is shut out in the quiet mind perfectly realised

of the mind

quietude(is gained)

the vision of the Supreme Self

when :"That" is

destruction of the bondage of becoming

the shutting out of

the external world (is) the initial step for reaching liberation. When the objective world is shut out, the mind becomes quiet and in the quiet mind arises the vision of the Supreme Self. When ‘That‘ is perfectly realised, bondage to the world of becoming* is destroyed. Hence the cessation of the external world is the initial step on the path to liberation. *Bhavabandhana means bondage of the world of becoming or conditioned existence. Hindu religion calls this world of becoming bhavasaagar, the ocean of repeated births and deaths. Verse 336:

who

being learned

able to discriminate between the Real and the unreal

believing the Vedas as the authority knowing

verily

will make

the cause of his fall

the seer of the Absolute Truth the unreal thing as the object of his pursuit

like a child

a seeker of liberation

Who being learned, able to discriminate between the Real and the unreal, believing the Vedas as authority, fixing his gaze upon the Self, the Supreme Reality, and being a seeker after liberation, will, like a child, consciously run after the unreal, which will surely be the cause of one‘s downfall? Page 298

Who is there, a man of scholarship can discriminate also between understands what the

who knows what is what

and

he

truth and untruth,

says Upanishad says

he has studied the

he

who knows what is truth, he has realized

it how can such a person indulge in unreal things, flimsy things with all this knowledge how can he depend upon unreal things, no great scholar can ever do it, it’s a shame and it is a pity

that is the way you make himself fall down, will he make himself fall

down, but he is doing it just like a baby a he knows the truth, is a scholar still he does like that.

just like a child, doesn’t know the truth, if

Very often these ideas express we are intellectuals studied much how many times we do evil we do wickedness inspite of all this knowledge so in the devi Mahatmyam the beautiful verse comes there, This maha

that supreme illusion, delusion, that deludes even a knowing man even an

intellectual

even his mind is dragged away from the right path taken to the

wrong path when your mind is a play ground of that maaya, in its form therefore be alert, be alert. Don’t be too sure that is the language they used don’t be too sure, this mind can play tricks with you don’t be too sure, be alert, be alert, be alert. Don’t think you have got all the knowledge you can do what you like. One little step everything is down even

comes into trouble.

this is uttered also in Manusmruti as this point is uttered in Devi Mahaatmyam. pulls you down it can pull you up also that is called heart be the play ground of

is powerful it

this is called

let the

it is your own choice it is not something given to you, you

have to choose it and so the responsibility is on you, to make the heart the play ground of that which awakens in you moral awareness, spiritual strength all that is wickedness, evil, corruption all that is

the heart becoming a playground of

, it is for us to choose which kind of we are thieves in

the other is

to operate, we are all in

we are saints in

,

we live in

we work in

is everywhere but in two dimensions down

going and up taking. We must take the one up taking that is called . Sri Ramakrishna speaks about it beautifully, in the gospel it has tremendous reference to all of us that we want our heart to be the playground of ,

is there sitting in meditation is also

that takes you up. Wickness is the pratical implications of ,

even meditation is also

but it is the

that takes you down that takes the world also down, in this way theory Sri Ramakrishna brings out by showing this distinction , I shall

and very young days we must say, I shall choose

depend upon the energy of herself.

our children’s heart must be the playground of the

that resolution must come, each individual for himself or

by that you fall down you are not able to raise, because that

Don’t complain about

, why did you allow

pulls you down.

to operate in you, you can say no to

that is Page 299

the heorism of man that is what we do, we don’t belive in Kismat, that’s my destiny, is my destiny to go down, there is no such thing your destiny is to go up, we are all bound to go up only there is energy in us for that, but if you are careless if you are weak then that downward energy will overpower you. In all greek tragedy, euripitus and others you will find this wonderful idea heroic fight against destiny some destiny is there troying you, you fight against, it that is your greatness, whether you get this or not is the question, you fight, you fight against that which pulls your down that is what we call heorism a heroic mind wont take things for granted. That is the vedantic teaching. Lion like attitude, fearless attitude, swamiji Vivekananda often referred to this, don’t be fleeting helpless like sheep that is not your nature you are lion free eternal immortal. That is the vedantic teaching to all humanity. Verse 337:

for one who is attached to body etc liberated man the sleeping man sleep or dream

there is no

liberation

for a

there is the absence of identification with his body etc there is never

the waking state

these two

nor

for

for the waking man

being contradictory in nature

There is no liberation for the one who is attached to the body etc., and the liberated person has no identification with the body etc. One who is sleep is not awake, and one who is awake does not dream, for these two are opposite in nature. Spiritual growth – the secret (verses 338-347) Verse 338:

inside knowing

outside

his own Self

as the Self

in the unmoving and the moving things as the Substratum

observing Page 300

renouncing all superimpositions remains ए

who

he

as the Absolute

as the Infinite Self

he

is liberated one

That person alone is liberated, who, knowing the Self as Knowledge only, as the substratum of all that is moving and unmoving—both external and internal—renounces all superimpositions and remains as the Absolute and the Infinite Self. Verse 339:

the recognition of all (the universe) to be the Self from bondage higher

than the recognition of all (the universe) as the Self there is

(negated)

(is)the means of release

anything

is realised

no

greater,

when the perceptible (world) is excluded

this

all being the self

his (meditator's)

through steadfastness in the Eternal Self To recognise the entire universe to be the Self is the means to complete liberation from bondage. There is nothing higher than realizing that one is the Self of all. One realizes this state by negating the perceptible world through being continuously established in the eternal Self. Verse 340:

of the perceptible world

non-apprehension

one who remains identified with the physical body is attached to the experience of the external objects those ends

how

indeed

is possible whose mind

who performs various acts for

by those who have renounced all kinds of 'duties' (dharma) Page 301

actions, and sense objects

who are ever-established in the eternal Self

the knowers or seers of Truth i.e. Sages desirous of eternal Bliss

should be practiced

in the mind

carefully

How is the non-apprehension of the perceptible world possible for one who remains identified with the physical body, whose mind is attached to the enjoyment of external-objects and who performs various acts for that end? This should be carefully practised by the seers of truth, desiours of eternal bliss, who have renounced all kinds of duties, actions, and sense objects, and who are ever established in the eternal Self. Verse 341:

for realizing that all (the entire universe) is the Self who has listened to the discourses

to the Samnyasin prescribes ए

Samadhi (meditation)

"he who is calm, self-controlled etc"

this

the Sruti i.e. The Upanishads

For the renunciant who has listened to the discourses upon the scriptures and who has cultivated ‘calmness, self-control‘ etc., the Sruti prescribes samadhi for realizing that all is the Self. (sarvaatmasiddhaye)

Verse 342:

of the ego that has grown strong suddenly name

even

by the wise-man

destruction

to do

those

Nirvikalpa(non-dual) by

who have become perfectly calm through samadhi effects of countless births

indeed

is not possib except them

s (desires)

Page 302

Even the wise find it impossible to suddenly destroy the ego, once it has become strong, except by those who have become perfectly calm through non-dual absorption (nirvikalpa samadhi). Indeed desires* are the effects of innumerable births. *Desires ( s) here specifically refer to the residual, subtle impressions that are the effects of countless previous lives. Verse 343:

with egoistic idea ए alone

(with) the deluding

through the aid of the 'veiling-power' distracts

connecting

the 'projecting power'

the man

through the attributed (effects) of that (agitation)

The projecting power, through the aid of the veiling power confuses a person with storms of egoistic ideas and distracts him through the attributes of that agitation. Verse 344:

victory over the 'projecting-power'

extremely difficult

perfectly without remainder 'veiling-power' seperated) clearly

in the absence of the elimination of the

between the seer and the seen when the discrimination (is done)

over the Atman

to achieve

and

free from obstacles false sense-objects

like milk from water (is perishes

naturally oscillation

no

that

undoubtedly then

if

veiling there is due to the

Page 303

It is extremely difficult to conquer the ‘projecting-power‘ unless the ‘veiling power‘ is perfectly rooted out. And that covering over the Self naturally vanishes when the seer and the seen are distinguished clearly like milk and water. But the victory is undoubtedly complete, and it becomes free from all obstacles, when there is no resting of the mind in the false sense-objects. Verse 345:

perfect discrimination distinguishing

the true nature of the 'Seer' from that of the 'seen'

created or caused by Maya him who is liberated

arising from direct realization

again

there is no

the bond of delusion

from which

snaps for

transmigration

Perfect discrimination arising from direct realization distinguishes the true nature of the seer from the seen and snaps the bonds of delusion caused by maya*. There is no more transmigration for one who is liberated from this. *Maya is the device by which Advaita explains how One Reality appears as many. In simple words, maya means illusion. It is considered as beginngless (anadi) and acts through two powers—veiling power (avarana shakti) and projecting power (vikshepa shakti). Sankara did not diffentiate between maya and avidya (nescience or ignorance) since both, in effect, tantamount to mistaking one thing for another. In his Brahmasutra Bhasya, he regards the mutual superimposition (adhyasa) of subject and object, the seer and the seen, as avidya. Through the operation of maya/avidya as a metaphysical error, we perceive the One (Self-Brahman) as the maniforld world. Even though maya/avidya is ultimately unreal (mithya), its still plays an important role in explaining the familiar world of variety. Verse 346:

Page 304

ए

(of) the identity of the Supreme with the lower(jiva)

burns,consumes it possible

the thick forest of ignorance

again

non-duality

the fire of knowledge

for transmigration who has gained (realised)

verily

seed

entirely

is

the "State of Oneness" or

for him

The fire of knowledge of identity of Self with Brahman entirely consumes the impenetrable forest of ignorance. For one who has realised the state of non-duality, is there any ‘seed‘ left for future transmigration? Verse 347:

of the veiling

elimination

Reality is fully experienced

takes place

indeed

when

the destruction of illusory knowledge

the cessation of misery brought about by false projection The veil that hides Truth gets lifted, indeed, when Reality is fully experienced. Soon follows the destruction of illusory knowledge and the cessation of misery brought about by false projection. Cause-effect – false (verses 348-352) Verse 348:

ए

this

(group of) three

its true nature is apprehended known

is observed hence

for liberation from bondage

in the case of the rope when the true nature of Truth

should be

by the wise man

These three(Seer, seen, and seeing) are observed in ‘the rope‘ when its real nature is fully apprehended. Hence the wise person should know the true nature of things for the sake of liberation from bondage.

Page 305

Verse 349:

a piece of iron

through contact with fire

immanence of Reality the intellect

through the

in the form of the knower etc (and known)

its (intellect's) effects ए

observed

just as

these

two

since

manifests unreal

are

in delusion, dream and imagination

Just as a piece of iron through contact with fire manifests as fire, the intellect manifests itself as the knower and the known through the immanence of Brahman. These two---the effects of the intellect--are observed to be unreal as in delusion, dream, and imagination. Verse 350:

therefore, so too

modifications

down the gross body being subject to change

indeed

sense-objects of these

of Prakriti And

beginning from the ego all

unreality

every moment the Atman

but

at

any time otherwise i.e. The Atman remains the same So too, the modifications of Nature, from the ego down to the gross body and all the sense-objects, are also unreal. They are unreal, indeed, because they are subject to change every moment. But the Self never changes. Then comes here one wonderful subject what is questions, says

in verse 49 in this book, among the

Page 306

That was the question of the disciple given in verse 49. What is this bondage? What is this liberation? What is the self? What is the not self? What is the supreme self? All this was asked,one by one answers have been given. So in this verse, verse 351 shankara answers, the guru answers, by saying … Verse 351:

Eternal

Non-dual

unbroken

Witness of the intellect etc.

Knowledge ए

of one form

the

distinct from the gross and the subtle

which is the implied meaning of the term 'I' embodiment of eternal Bliss

subjective

the

the Supreme Self

The Supreme Self is eternal, non-dual, one, indivisible, pure consciousness, the witness of the Intellect etc., other than the Real and the unreal, indicated by the term ―I‖, the inmost self, and the embodiment of eternal Bliss. ,

This is the bliss, that is the indivisible ,

the one who is a infinite mass of pure consciousness,pure ,

,

consciousness ए

inside is the similarly here,

nondual

one and uniform, without any foreign matter in it. that is the

who is the witness of all the operations of the mind and the senses,

or sense organs indiriyaas everything is watched by one ,

eternal

that is called Brahman

in the swetaashwatara Upanishad mentioned there, the lord ,

principle of intelligence

alone, free from all tamas and other quality

is a beautiful expression. What ever the buddhi does is known to the

he watches, whatever you do, in any moment of time he is ever awake. That’s why in the early Vedas you find, two people are conspiring to do some evil. They look around and find nobody. Only we two are there. Poor fellows they do not know god Varuna is watching them. Now in the physical Page 307

language we can say what ever you do in any secret place is known to the sun. the suns emisseries, radiation they reach every nuke and corner called the witness of the day, witness of the night sun is always there, he knows what is being done, here it is the spriritual consciousness behind the sun behind all the stellar systems, behind man behind nature, that is

in you and

me, it appears as a witness of mind and its operation. free from cause and effect relation, beyond cause and effect, within cause and effect it is finite, beyond cause and effect is infinite it is absolute, therefore beyond cause and effect.

it is the essential

meaning of that wonderful word which is use everyday “I”, “I”, “I”, the word called its intended meaning its subtle meaning, is the infinite atman. That is what in the old testimen you find, you saw some fire, you saw some sound, what is this. Then a voice I am speaking to you, that is the nature of “I am”, tell the people “I am” has sent you is what the god said, eternal “I am”. That is the supreme being in you, in me, behind the little “I” the eternal “I”, “Iam” “I am” that is the language here. One is the obvious meaning I am Mr. so and so, what is real intended meaning, I am the atman, , that is the real “I”. there are two “I”, one is the little “I” the other is the infinite “I”. like the two birds of the same tree, like the Upanishad said, ए One is the infinite “I” that other is You and I weeping, vailing the other one absolutely free, and we are essentially one, we don’t know this truth we are held up by this body mind complex, when we detach from this, then we realize, Oh that is the nature, then all sorrows go delusions go

the

delusions go you become him, one with him he alone is true, that is the , , two birds, same tree, body is the tree, both are here, when I weep and vail and all that it is this little “I” the infinite one, absolutely free, this is the beautiful combination this human life. Mahabharata puts it very nicely | | Within this human body are established both death and immortality, what a beautiful statement. Body changes, the mind also changes, you see lot of change, constant death you can see going on in the body and yet there is also an immortal dimension, hidden within this human system, , in this human body

, is established. Then

, by pursuit

of delusion you get only mortality, , by pursuit of truth you get the immortal. That is the real teaching of sanatana dharma, both freedom and necessity both are there in human being. Sometimes we feel we are free, sometimes we feel a big wall in front of us and cross it, and we are combination of freedom and necessity. Animals are only necessity, determination nature determines everything in our case also nature is very powerful determining things but a little element of freedom has come I can chose, I can chose between this and that then only I become a subject of moral judgement if I am entirely under the control of nature you cannot complain when I do wrong, how can I do, I am part of nature, but in the case of man he is a part of nature, but there is another nature that is slowly manifesting in him, that is the moral nature, the spiritual nature, you can choose, no animal can choose, and when you can choose, why did you choose wrong thing, therefore you are subject to moral sensure, moral praise. Both are possible in case of a man our will is free to that extent. Therefore we can be moral or immoral. Animals never go away from what is their Page 308

due life, they cannot commit mistake. We say, animal never overeats, man alone overeats, because he has freedom. In zoology when you study behavior of animals you just put a mixture of iodine salt etc in the water and an animal is taking it as soon as it has taken enough what the body needs it stops drinking, it will not drip one sip more, the whole mechanism makes it drink only that much. Man goes on drinking it doesn’t care for mechanism because he is free, because he is free he is in trouble he commits blunder but he alone can become free, he alone can go beyond all this. So don’t fear that you make mistakes. Freedom means mistake, no freedom, no mistake don’t fear to make mistakes. In one talk given in America swamiji referred to this, don’t fear making mistakes in this battlefield of life the dust of mistakes must be rised but be thin skin as not to be able to bear them let him get out of the ranks he has no right to be in this battlefield you are going in the battlefield dust is coming, I am full of trouble this dust is troubling me then go and stay with your grand mother, why did you come to this battlefield, that is the nature of that talk. You commit mistakes, you overcome it. yesterday you commited mistake tomorrow you will be free. A child tries to raise up, falls down so many times one day he becomes a big runner, out of those mistakes only he could do it, and so we must learn to live with the mistake try to correct them there you exercise your freedom don’t continue to do mistake, that means we have lost our freedom we have become subject to that particular pressure, of our psyche but we commit a mistake, you realize it, so I shall get out of it, then you exercise your freedom so in that great talk swamiji said in this battlefield of life, the dust of mistakes must be raised but he who is so thin skinned as not to be able to bear them let him get out of the rang what a language it is, meant for heros. Heros do commit mistake but they also throw away all mistakes and become saintly so in our great teachers, there is no condemnation of man recourse of commited mistake but effort must be there to overcome to struggle. Dr. Radhakrishnan among his so many beautiful utterances has uttered one beautiful sentence, it is said, every sinner has a future as every saint has a past. Today’s saint was not a saint all the time we have somany mistakes then finally he became a saint, so a sinner commits a blunder, let him not be depressed, well I shall overcome it, that is the positive message Vedanta gives, no condemnation for doing something wrong, doing sin greatest teachers never condemn for human weaknesses they know that this man will overcome it, he has the organic capacity. That’s why the great divine personality Jesus when a women was taken to adultery and the priest brought her, the women must be stoned to death that is the law they said Jesus has compassion, he never looked at human beings as the priests do, so he first said he who has not committed a sin let him draw the first stone, then they started looking around everybody has commited some sin or the other and jesus started writing with him toe on the sand below, looking like this after sometime one by one they left, then he looked up asked that women where are your accusers so they have all gone away they did not accuse you, NO!, neither do I accuse you go and sin no more he said, she becomes a great saint later on. one touch of great soul just go and sin no more, it is not mere words there is power behind the word, Jesus had that power others do not have the power. In our Narada Bhakti Sutra will say an average saint doesn’t have that power but the incarnation has that power just to take away the evils of man so in the Narada Bhakti Sutra it is said if you get the grace of a great teacher, great saint, you can be saved. But you get an atom of grace of the divine then everything is saved for you, atom of grace, and for the incarnation and god himself is concerned for other cases more and more is needed there, so that is the difference between the two. So this idea, of compassion, the greater the teacher, the more will be the compassion in the heart, the lesser the person more he will be writing in the notebook all the wickness you have done and I have got a big list in my hand. God is a magistrate to many people, always with Page 309

the list of mistakes so we afraid to go before that magistrate called God. But god is love, he is not taking list of my mistakes, he is like a mother, a mother doesn’t count the mistakes of the child. So in india, god was called a mother because, of this infinite compassion, infinite grace that is the mother. This very shankaracharya has sung beautiful hymns to the glory of this divine mother, one of them is known as asking for the forgivingness of the divine mother, for whatever crime or sin we have committed, there is says there, Oh Mother, I have been doing repeated crimes and sins but you have not forsaken me you are a mother, a mother will not forsake a child even though he is dirty he wants to sit on the lap of the mother he wont trust him away that is my nature, so I am before you, I know all my sins will go this very shankara writes those beautiful hymns as well, so we have to realize this truth. That is our true nature

the real

“I” is that infinite atman, I am that little “I”, supreme self, hidden in all of us ….

that is the paramatman the

Verse 352:

thus

the wise-man

establishing his own Self freed

ए himself

discriminating between the Real and the unreal

Truth

by the insight of his knowledge

the unbroken, undifferentiated Knowledge

realising from them

becomes

Thus the wise person, discriminating between the Real and the unreal, determining the Truth by the insight of his knowledge and realising his own Self to be indivisible Knowledge, becomes free and attains peace by himself. Samadhi – its nature (verses 353-371) Verse 353:

Page 310

of the heart's 'knots of ignorance' by the one-pointed Samadhi

complete destruction when

Non-dual

then

the vision of

the Self When the non-dual Self is realized in nirvikalpa samadhi* , the heart‘s ‘knot of ignorance‘** is completely destroyed. * Nirvikalpa Samadhi is attained by means of one-point absorption of the mental activity (cittavṛtti) in the Self in such a way that the distinctions (vikalpas) of the tripartite process (triputi) of knower, known, and knowing get dissolved. **Heart‘s knot of ignorance: Hindu scriptures speak about chid-jadd-granthi, the knot between the sentient, the conscious (Self) and the insentient, the inert (body). Due to ignorance about our essential nature, we take the ever-luminous Self to be the insentient body. This knot is not real— thank God, otherwise there will be no way out! It is only imaginary; however, due to timeless samskaaraas (tendencies gathered over countless lives), this knot has become very strong and unties with great difficulty. Says Goswami Tulsidaas:

Jadd-chetan granthi par jaaee, yadpi mrisha chuutat kathinaaee. The knot between the conscious (Self) and the inert (body) has come about. Although ―unreal‖, it unties with great difficulty. Two important verses from Gaudapada‘s Karika on Mandukyopanisad explain the alchemy of untying this knot:

Bidhtey hridyey granthi cheedantey sarva sanshaya, Ksheeyante chasyey karmaani tasmin drsishtey pravarae. (II.2.viii) When a person realizes Him in both the high and the low, the knots of heart are rent asunder, doubts dispelled, and all karmas exhausted!

Anaadi mayaya supto yada jeevah prabhudhaytey; Ajamm, anidaramm, asvapannamm, advaitamm bhudhaytey tada." (I.7. xvi) When the self, sleeping under the influence of beginningless Maya is awakened, it then realizes itself as free from sleep and dream, and as the Birthless and the Non-dual!

Verse 354:

Page 311

you

I

this

thus

is fancied

this

imagination

in the Supreme Self

due to the defects of the intellect in the Non-dual

when the Truth is realised in Samadhi dissolution

attain

his(seeker's)

the Attributeless all

concepts

by the discrimination of the Truth of the thing

‘You‘, ‘I‘, ‘This‘--- these concepts are imagined in the Supreme Self, which is attributeless and nondual, due to the inherent defects of the intellect. When the real nature of Brahman is realised in onepointed absorption (samadhi), all these concepts are dissolved. Verse 355:

serene

self-controlled

steadfast in forbearance the seeker

perfectly withdrawn (from objects) practising meditation

his own

always

comtemplates

the nature of being the Self of all

rising from the blindness of ignorance imaginations

as Brahman

lives

very well blissfully

by this destroying actionless

free from duality or oscillations of the mind Serene, self-controlled, withdrawn from sense-objects, steadfast in in forebearance, practicing onepointed absorption, the seeker experiences his Self as the Self of all. Destroying, by these means, all imaginations born of the darkness of ignorance, the seeker lives blissfully as Brahman, free from (egocentric) actions and all imaginations. That great soul lives with the constant awareness of Brahman happiness the constant awareness of Brahman outgoing desire

without any external activity prompted by

free from all modifications everfree, ever relaxed, ever peaceful is established

in Brahman

he has been practicing

perfect control of the sensory energy system world

it lives in

full of

,

mind being made peaceful

he has withdrawn the mind from the external

full of endurance

this is the way he is doing

meaning the mind being detached from the external objects made to dwell on its own focus the atman

this little man realizes that this infinite nature,

Page 312

he is one with all nature , I am the self in all I am not an isolated individual I can feel your pain I can enjoy that joy that you have, this capacity to feel with others the word imagination your imagination can enter into other people that rich imagination you have, this is a realized imagination, character can be stiff or resilient. Still characters we have seen plenty billiard balls but the others high character, he can enter into other people, can help others enter into them this is the artistic nature of man. Art is the wonderful source of education by art we go beyond this prosake rigid features of the life, you develop the capacity to enter into each other, just like a beautiful creeper, it just goes on creeping round the window like that and goes its source itself towards the sunlight that is the wonderful way the creeper moves, in art we have that capacity. If we cannot find a way straight I will know how to enter into your heart you may be a closed heart we still enter, this capacity is the highly spiritual capacity. The capacity to deal with all types of people, wonderful idea, like Vivekananda said a true leader of men, must have this capacity. He must be all things to all men, that is the English expression, everybody must feel, this man likes me this man loves me everybody must feel he is giving himself to everybody. That is real leadership. That comes from high character, in the case of Nepolian it is there, every soldier felt this man loves me this man treats me as everything, everybody felt it. They gave everything to nepolian. So people have even in the worldly life, such character, charismatic character means that. That his feeling, he is attacted, everybody is attaracted like that, that kind of quality comes when you have a little spiritual development, this is the wonderful idea, artistic not prosay not this kind of rigid postures of mind and body. This is possible by this realization. I feel one with you. a leader may exploit everybody for his own glory then throw them all away later on such leaders are there, other leaders they take all this love from people return it back 10 folds for their own welfare. That is the type of leadership mentioned here. The other is exploitative. This is enhancing life around. Great spiritual teachers belong to this category

I am one with all, your suffering I can feel…I have got a…

Page 313

Volume 20: I have got the Radar system in me, that is how you develop spirituality. Infinite love and compassion. through this all these

s this kind of false vision

we have we abolish all it, this ignorance, this delusion, we destroy he lives peacefully absolutely relaxed as the infinite brahman one with all I need not dress up when a visitor comes, I am his friend. When you are at home the wife the husband the children, a child is coming to see me, let me get dressed up. We don’t say so. Because we are one there, but a visitor has come stranger, let me dress up, we say like that. Here the is there, so you are always free, always natural from any people always free; that is the state of mind high development of spirituality universality of sympathy, universality of vision, coming from universality of being that is called s . Great leaders of this nature are the great saviours of the world; leaders will exploit all of you, just to make his own power what you find very often in politics that leadership is very very poor this is the real leadership of men and women. Gandhiji had this quality, he will take everybody squeeze every one of them for their own good. Not for making himself fatter and fatter. That is the greatness of true leadership that is expressed here

, a SriKrishna has that

we know he was one with all he could enhance the life of all that is why he dominates indian culture. Every section in India is fascinated by Lord Krishna for children, women, politicians, intellectuals, saints, all are attracted by that single personality namely Sri Krishna. Verse 356:

are senene

those who

i.e. The sense-organs Knowledge Absolute (birth and death)

not

having merged

the mind they ए

alone

others

but

the external (world)

the very ego itself are free

the ear etc.,

in the Self which is from the bondages of becoming

who blabber their indirect knowledge

They alone are free from the bonds of becoming who, having attained one-pointed absorption (samadhi), merge the objective world, the sense-organs, the mind, nay, the very ego, in the Self as pure Consciousness; and not those who merely blabber about their indirect Knowledge.

Page 314

Verse 357:

through the many conditioning or limiting adjuncts diversified

and

the Self Itself

when the conditionings are dissolved (negated)

one without differences

hence

of the conditionings

the wise person must devote always Samadhi, distinctionless one-pointed absorption

is

ए Itself

for the dissolution to the practice of Nirvikalpa

By association with conditioning adjuncts, the many, a person is apt to think of the Self as full of diversity; but my removing these one gains one‘s own Immutable Self. Hence, until the dissolution of conditionings, let the wise person remain devoted to the practice of Nirvikalpa Samadhi.

Verse 358:

to the Real

atached

through single-pointed devotion to become a wasp

man

gains, becomes the 'worm'

the Reality

upon the wasp

indeed ए contemplating

becomes fit, is transformed

One devoted to the Real becomes the Real through single-pointed devotion, just as the ’worm‘ exclusively thinking upon the wasp (bhramara), becomes itself the wasp.

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Verse 359:

attachment to all other activities just as

the wasp

Yogi

verily

the wasp-nature

upon the nature of Supreme Self

ए

renouncing

the worm gains

meditating

thinking

so too ए alone attains

a Itself

through one-pointed devotion

Just as the worm, giving up all other activities and thinking intently upon the wasp metamorphoses into that wasp, so too, a yogi meditating on Reality as the Supreme Self, ‘enters into It‘ through onepointed devotion to It. Verse 360:

extremely

subtle

the Real Nature of Paramaatman or Supreme Self

by the coarse vision of mind through Samadhi should be known

extreme by the noble ones

to perceive, to reach

not

deserves, is possible

by an extraordinary subtlety of the mind who possess extremely pure intellect

The Real Nature of Supreme Self is extremely subtle and cannot be peceived by the coarse vision of the outward-bound mind. It is accessible to noble ones with extremely pure intellects, through samadhi, brought about by extraordinarily subtle mind.

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Verse 361:

just as

gold

its own lustre Sattva, Rajas and Tamas

by thorough heating in fire gains

so too

by meditation

giving up

the mind shedding

impurities

the impurities of attains

the Reality

Just as gold, by thorough heating in fire, gives up its impurities and gains its own lustre, so too, the mind through meditation, sheds its impurities of Sattva, Rajas and Tamas and attains the nature of Brahman.

Guna is a technical term of Sankhya philosophy also used in the same sense by the Vedanta. Prakrti or Nature is constituted of three Gunas: Sattva (equilibrium or purity), Rajas (attraction or activity), and Tamas (inertia). Prakrti is the three Gunas, not that she has them. Guna is wrongly translated as quality; it is substance as well as quality, matter, and force. Where ever there is name and form, there is Guna. Guna also means a rope, that which binds. (Swarupananda, 1996, pp. 5556) While it is understandable that one has to shed the taint of rajas and tamas gunas, it may not be clear at first why one has to give up sattvas which signify purity. To get a clarity on this point, let‘s consult the Bhagavad Gita. Early on, in verse 45 of chapter 2, Sri Krishna has explained to Arjuna that Vedas deal with the subject of the triad of gunas (traegunyah vishya Veda) and has urged him to stay free from the pairs of opposites (nirdvandav) and the triad of the gunas: nistraigunyah bhava, Arjuna. The following seems to be clearest expression of the role of gunas, as enunciated in the Bhagavad Gita: When the seer beholds no agent other than the gunas and realizes THAT which is beyond these gunas, he attains to My Being (BG 14.19). Sankara‘s comment: ―Seeing all is Vasudeva (Vasudeva sarvam-iti—BG 7.19), he attains My status. Or else, transcending the three Gunas (Gunateeta), he attains immortality, the Supreme Bliss, Liberation while living.‖ (BG 14.20)

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Verse 362:

by constant practice Brahman

merges

when

by itself

that

then

thus

purified

Samadhi

mind

with

without any duality

leading to the experience of the Bliss of Non-dual Brahman

Thus purified by constant practice when the mind merges with Brahman, then Samadhi passes from the Savikalpa* to the Nirvikalpa stage, leading directly to the experience of the Bliss of Brahman, the Non-dual. *Savikalpa samadhi is absorption with conceptual distinctions of knower, known and knowing in tact. In nirvikalpa samadhi, these distinctions melt away. By this constant practive of spiritual live as elucidated in these various verses constant practice, what happens to you?

mind becomes

constantly ripe,

what

happens then it just merges dissolves in brahman this mind gets dissolved in brahman later on in one example he says, a hail storm fell on the sea so many beautiful round ice pieces strom brought down for a second they kept their identity in the ocean within a short time they got melted away into the ocean so also this mind falls into the ocean of brahman keeps its identity for a little while then becomes melted into that brahman, the mind was brahman, taken out of brahman, retained identity for sometime it is going back once again when it just dissolved in brahman brahman, that is called

then

. What kind of

any modification completely transcendental this

that is called

the mind has got dissolved in without any

, that is the state man attains

without for himself

gives you that infinite bliss, of nondual experience,

that is how Shankara describes the final state of man realizing this universal dimension. The particular realizing the universal dimension. How could be do so because he is truly universal only he doesn’t know it. if the particular, separate has been your real nature you can never overcome it. what is your real nature remains your real nature. A fire is hot that is its nature he cannot become cold water is cold it cannot become hot unless fire is added to it. but in the case of a man if I am a bound creature, I must always remain a bound creature, a thing cannot give up its own nature, this Shankaracharya says that. no thing in this world can give up its nature. But in this case if you realize brahman what does it show, that was your nature, you didn’t know the Page 318

truth now you realize, yes I have discovered my true form till now I was deluded into thinking I am this and that, it is in that delusion we do all the evil all crime, all kind of delinquency all this come from a deluded state, in a clear mind we will never do it, therefore he says this is the truth of the man this

this thing has melted into the brahman itself. Now in this there are three steps

and Vedanta always puts the greatest emphasis on the first and then two and three. You hear about truth then you think about it, then you meditate deeply on it. these are the three . The second one is always better than the first, third is better than the second. Apart from the three, the fourth item namely with this

what is

compared to

.

compared to

you experience the truth nothing can compare what is

compared to

what is

is everything so he says verse 364….

Verse 363:

by this Samadhi end of all actions always

of the knots of all desires within and without

manifestation of one's Real Nature

everywhere ए spontaneously

destruction indeed takes place

By this (nirvikalpa) samadhi, ‘knots‘ of all residual impressions ( s) get destroyed. All actions come to an end. One‘s Real Nature (swarupa) manifests spontaneously and effortlessly, forever, everywhere and always, within and without. Verse 364:

to "listening" to "reflection"

hundred times superior and

infinitely (more sacred)

"meditation"

should be considered

"reflection"

a hundred thousand times superior

(is) the Nirvikalpaka Samadhi

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‘Reflection‘ should be considered a hundred times superior to mere ‘listening;‘ sustained’meditation‘ a hundred thousand times superior to ‘reflection‘; but the value of nirvikalpa samadhi is infinetely superior to all. 100 times superior to hearing is thinking. When I speak to students I say every study that you make one unit, you must have 10 units of thinking added to it. then you get best out of that study. 10 unit of thinking to one unit of learning. Then comes deep meditation of the subject. What is that very ordinary one lakh

is one

the energy of that

,

is

that means you have gone

deep into the subject. You are able to understand the subtelity of the subject from within,

is

from outside is deep then what is finally this experience is infinite in dimension. That is 100, this is one lakh, this is infinite. No comparison, experience is tremendous. In the early slokas you saw, full moon I rising on the eastern sky, you are sitting in the room, somebody tells you, come and see and enjoy the beautiful moon you are satisfied taking a picture of a moon and enjoying it there, what is that picture compared to the real moon here. Get out and see for yourself, that is the sloka you read beginning of this book, who is that man who is learned who will give up reality and enjoy only unrealities nothingness, emptiness. Who he ever do it? when the full moon is rising in the eastern sky glory, beauty everything is there, he says ‘I will enjoy a picture of a moon’ what a fool you must be come and see this real thing that is experience, this is secondary that is first. The difference between hearing, merely reading, and experiencing is tremendous, the tremendous scalf is there. That was borne in upon me from one experience, 1940 war was preparing all over the world, the german war has already started in Europe in 1939, so I said modern war, so many new armaments have come let me study something about it, at that time a book was published, modern armaments, I purchased that book I made a through study, those days aeroplanes were coming into use in the war sky bombing is there, then parachute jumping is there, so many things are there, various armaments are manufactured, that book give us a clear description modern armaments, I read it, then I told myself, now I know all about modern war I say then a year later, 1941, December 23rd the first bombing of Rangoon took place, from japan, 7 bombs fell in our own hospital everywhere fire, so many people died, I also looked up from the stair case, and the top of the building what is going on. then I asked myself, you read so much about war, you are now experiencing war what is the connection between the two, there is no connection. This is nothing compared to that. This experience is terrible. What is all this reading, shankara’s saying, he says you read about religion, you read about brahman and read about this read about that but one little experience, everything becomes nothing compared to that little experience. infinite is the energy of the that particular experience,

experience therefore he refers to

.

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Verse 365:

by Nirvikalpa Samadhi is known the mind

definitely

clearly

never otherwise

mixed with other perceptions

the true nature of Brahman by the unsteadiness

of

apt to become

By nirvikalpa samadhi, the true nature of Brahman is clearly and definitely realized, never otherwise; for the mind being unsteady, is apt to get mixed with other modifications. Verse 366:

therefore always

drown (the mind) peaceful in mind

being one who has controlled the senses in the inmost Self

darkness by the beginningless ignorance your identity with the Reality

created

destroy by realising

Therefore, with a serene mind and the senses controlled, ever concentrating on inmost Self and realizing your identity with That Reality, destroy the darkness of beginningless ignorance. Then comes a wonderful teaching for all of us in India, that is the verse 367….

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Verse 367:

of yoga possessions ए

the first gate way freedom from expectations

control of speech and

non-acceptance of

freedom from activity

and

always

living in a retired mood

The first doorways to Yoga consists of: (1) control of speech, (2) non-accumulation of possessions, (3) freedom from expectations, (4) freedom from activity and (5) living always in (inner) solitude. That is the sloka here, the first doorway to yoga is control of speech, speak less, think more it’s a lesson meant for all of us in India. We are the most talkive nation in the world. Everywhere talking, whether it is market or temple or Kacheri everywhere, we are talking all the time, that is the characteristic as people it has to change completely, by too much talking, the mind gets disturbed, concentration suffers, cheapness comes to thinking by less talking we become deeper people. That is the one lesion shankara wants to drive it to the very first doorway. Before you sit in meditation and prayer, before you read religious books learn to control your tongue. Don’t lash it out here and there, even from practical point of view this tongue of India has been the greatest enemy of human happiness, family happiness, family welfare. One lash of the tongue, you can break the whole family. And we have always lashed out tongue to destroy peace in families. Now the time has come, control this tongue, whenever it utters it utters a word of blessing a word of good to the people that is yoga. Begin with a tongue control, speech control as we call it. Speak when there is something worthwhile to speak otherwise keep quite. Keep silent. Manu has said in manusmruti, after speech purify by truth

,

means truth,

means

purification means speak means whatever is to be spoken, before you utter a speech wash it in truth, purify it in truth that is the first utterance out of which science comes, science cannot come unless our speech is purified by truth. Because we are in search of truth. Not some fancy utterance . Then what ever actions you do whatever behavior you express let it be purified by thought, thoughtful behavior, thoughtful dealing with other people, there will be no need for regret afterwards so

apurity it by thinking and thought then behave then react to

external situation that is the beautiful idea of wisdom compressed in a little saying.

these are all so much

Swami Brahmananda one of the important disciples of Sri RamaKrishna he used to tell our swamis and householder devotees, when you write a letter to somebody, that man has written something that excited you, made you angry, I shall give it tit for tat I will write a strong letter, you write a letter, then he said, keep it under the pillow for 3 days then you post it, you would have brought it down cooler and cooler by that time. Don’t write straight away and post, 3 days you keep it, you will see things in perspective by that time, at that time you have done worng and you have to suffer Page 322

consequences, regress will come to you, don’t do it. these are all beautiful advices to bring peace. Society family and to invidual concern. So when this country will learn this first lesson we shall speak less feel more, work more, what energy will come, for transforming the human situation. So much of taking, secretariat you go, constantly talking, nobody works only talking, factories you go, talking, in no country workers will talk during working, it’s the time to work don’t disturb me that is the attitude. This is time you come let us have a little gossip we want to gossip all the time, the most gossiping nation men do plenty, women do a little more, that is all we have done all this time. Now the time has come to listen to this, we must train our mind, where do you start training of the mind, speech, is the doorway to the training of the mind, yoga means training of the mind. Start training the mind my training the speech utter whatever is worthwhile after thought and gently utter it, it’s the beautiful teaching, this is not merely for spiritual life, everyday life is spiritual life in any human communication spirituality is involved. We want a happy human relation spirituality is involved don’t take spirituality as something magical and mystical, it is an enrichment of man in the inter human siting. Your behavior becomes very beautiful you are able to track people, you are able to establish happy relationship with people that’s why spirituality is a wider term than religion. Religion means a creed, a top mass a spiritual, this is spiritual lfie, your inner life is rich what ever you touch brings happiness there, every word brings cheer and happiness to others, all this is a product of spiritual change in you, you start it with this first change, control of speech. I fully believe the energy of nation highly displined will go up 10 folds when we start this kind of discipline of the whole nation. A silent nation. I went to Kanyakumari temple, such a wonderful temple the amount of noise I heard there even the market was more quiet than the temple, fortunately the temple adhikari, the officer was there, I told him, what is this we must do something in this what shall I do, I told him post people here and there, for one year continuous education of people who come to the temple, as you step into the temple keep quiet be silent, let go speak you listen, don’t lecture to god here, that is one lesson we have to learn. He said I shall do, I was very happy, he said for one year I told him, engage 3 or four people soon as people come to temple from villages, towns, constantly talking on everything under the sun, in front of the divine mother, you spoil the whole beauty atmosphere of that great temple, that must go, through this control of speech. So that the mind become indrawn speech is stuck thinking proceeds, more creative mind, to get something from the atmosphere of that temple. To give something to that atmosphere, enriching it by your own behavior, then we shall transform our spiritual life, and our social collective life as well. after that comes

control of desire,

the same thing control of craving

ए capacity to enjoy aloneness whenever you are alone don’t restive, it’s a great occasion for you to enrich yourself, there is difference between aloneness and loneliness, loneliness means being alone, aloneness is the joy of being alone, whenever occasions come to be alone welcome it, it is beautiful it is all alone, you are never alone, atman is ever with you how many deep things you can do ए . The zen Buddhism in Japan has educated all people in some of these virtues, silence, Japanese are very silent they work very hard including girls, no talk if there is no work they take leave and go, there is so much of self control. Once I spoke in Zurumi, in womens college near Tokyo, 1000 girls sitting in front of me on the floor tucking their legs backwards. 3000 girls are in the class room, I was speaking, my speech was translated into Japanese, sentence by sentence I was marking one thing such attention these girls, always looking at the speaker listening not looking here and there as we do, when we sit and hear a lecture, a bird comes, everybody looks at the bird mind has gone because there is no control of the mind the bird can take your mind away, the bird is more powerful than you, you told your mind to hear the lecture then you ask the mind to go there, because Page 323

we have no control of the mind, it goes that’s all everyday I watch it all over india when will the day come we are attentive, yes it is there, I fix the mind and it is there. If I want it I will change, that is the great lesson, one hour 20 mts lecture and translation I never saw shaking the body, looking this and that side, perfectly disciplined body and disciplined mind, that is why the greatest industrial power it doesn’t come by asking a training of the human personality throught out the nation in these virtues that will transform the nation. The psychic energy available for the good of the nation will be tremendous. Today that is 1/5th our efficieny is 1/5th it can be made fully integral in quality, we have the quality, but they are in question, the famous shipyard there building big ships, 200 thousand tons shipping, the manager came and said, my workers are very capable they can stand before any other workers in any part of the world but they are all full of trouble, full of distraction full of politics full of strive nothing good can be done, a little self discipline, the nation will go to the top. That discipline starts like this, it is not police discipline your own discipline of yourself when the mind becomes indisciplined the capacity to capture great ideas gets destroyed. Shankara says in the bhagavat gita commentary in the 4th chapter where Krishna said, ए First two verses Krishna says to Arjuna this Yoga I taught it to Vivasvaan Manu ikshvaaku etc. powerful people, dealing with millions of peoples fate they could achieve their work because of the yoga then this succession from guru to disciple this yoga has been coming down for ages, but to long ages it became slowly diluted and diluted and became lost , . That very Yoga I am teaching you Arjuna!. Shankara comments upon it, this very Shankaracharya how was the yoga lost, then the answer when the yoga fell into the hands of weaklings, physically weak and mentally weak and no inner discipline when this yoga fell into their hands it went on getting diluted, diluted, diluted until it became as I put it like the milk of the indian market 90% water, and 10% milk that is the religion what you have today. Absolutely weak not fit for heros even a pandit and a scholar understand religion, as going to Rishikesh and pay 5 rupees to a Panda catch hold of a tail of a cow thinking he will go to heaven. All this religion is there, this mind has become so weak it cannot understand these great ideas that is to be changed by this new training and discipline that’s what you get in vivekanada literature. This nation can be transformed from sheep into lion, lion roars and sheep bleats all the time, the lion roar is Vedanta. Swamiji said in one lecture, let the lion of Vedanta roar, the foxes of fear and pettiness will fly to the holes a new race of heros will come into the country that is the future before us and here is the great heoroic teacher Shankarcharya a master mind absolutely fearless full of compassion. When you read his poems and writings you will see his infinite compassion and the tremendous strength fearlessness one thing over the length and breadth of india striving like a tremdous lion bringing peace to all, strength to all fearlessness to all, that is the story of Shankaracharya that is the story of Vivekananda and today we have got such wonderful great people and we don’t become changed why? We are not able to understake this little training of the mind we are satisfied with magic miracle some ritual breaking coconut that’s all we know, nothing else we know, but that will change when people understand these things and physical strength will come slowly mental strength will come both are needed together. Vivekanda said how can a mosquito understand the strength of a lion only and elephant can understand it we are mosquitos trying to understand the glory of Vedanta, glory of the Gita, glory of the Upanishads, glory of Vivekananda or shankaracharya, impossible when we become strong and steady we will be slowly understanding it and throught that understanding we shall caputure that heroic spirit and start a heroic age in indian history, till now it is not, for the last Page 324

few centuries this is the age of heros. Vivekananda writes therefore in the letter your country needs heros, be heros what a wonderful teaching, here is that lesson given by truly heroic minds heros of thought heros of spirituality we are eternal heros merely killing a few people in a war that doesn’t make for true heorism even Nepolian understood it. Nepolian knew what he achieved is nothing in compared to what Jesus achieved when he was in St.Helina that prisoner of the british 1815 to 1821, he was eating his own heart there, completely impressioned by british he had time to think at that time he made a remark ‘in this world there are two powers and only two the power of the sword and the power of the spirit these are the two powers in this world always spirit anquish the sword’ he said. Then he added, Alexander, Julius Ceaser, and myself we all used the sword and found that big empires all of them have collapsed, jesus found an empire on love and even today millions are there ready to live for him and die for him. This admission from a consummate fielder of the sword Nepolian has great meaning to us, the strength of the spirit is the greatest strength india has lived on the strength of the spirit not on the strength of the sword and swamiji told our people towards the end of the last century india will be raised not by the power of the sword but by the power of the spirit. The power of love. That is how we can raise this country that capacity we shall get by slowly studying these books so that Shankar’s commentary people are all small minded, without any inner discipline every ordinary we want all magical and mystical things. One man told me in SriNagar he just wants everything in scientific jargan, I am meditation swamiji but I am not getting good meditation, what is the matter I asked him, you see my Guru told me that in meditation you must get 35 thousand cycles in mediation I get only 25 thousand cycle I couldn’t make of head or tail of what is that, whether he understood or not I don’t know, 35 thousand cycles, 25 thousand cycles, anyway I took some Tea from him and I went away with my friend. On the way children were throwing stones on the trees this happened in 1945/46, a big beehive was disturbed and bees started running here and there, we wer carelessly going my and my friend two bees came and given a sting to me and to my friend we just throw it away thinking everything is ok but in one minute swelling came tremendous pain came headache came and my friend was telling me swamiji, now I have 35 thousand cycles now. So such minds what will they understand from the Gita or the Upanishad or this Gigantic Shankaracharya that will come strength of body strength of mind, strength of character and we shall get something tremendous, heroic period of indian history will begin, it is bound to come in this period because we produced such heros like Vivekananda, Ramakrishna, Gandhiji several others. It will come, today there is a little lure as we say something like a little lowering of this electric tension, so everything becomes mild you see, nation is like that just now and so this is how the step of controlling speech is mentioned in the next verse…. Verse 368:

Page 325

ए

living in soltitute

to control the sense-organs

control

of the mind

a means

to dissolution Absolute

to control

the ego unbroken

by that

carefully

by control of mind

sensegoes

the experience of the essence of Bliss

of Brahman

quietitude (restraint) of mind ए

helpful

always alone

for the yogi constantly

hence

should be practised

for the muni (man of reflection)

Living in solitude helps to control the sense organs; control of the senses serves to control the mind and by controlling the mind the ego gets dissolved; this gives the Yogi an Absolute Realisation of the Bliss of Brahman. Hence a sages hould always strive deligently to quieten the mind. Verse 369….the practice of inwardness, speech and organs go out, learn to be slightly inward a little we need not become like saints even as a householder a citizen must acertain self control a certain self discipline, how do you start it, here is the process of meditation which in small ways we can all do an inwardness. Psychic energy turned inward restrained and then increase in quality and quantity every energy restrained immeditely increases in quantity. Energy let go there is no quantity at all swamiji said, a bullet goes out of the gun it traces its own trajectory then it falls on the ground it doesn’t save any energy. Another bullet goes out of the gun on the way it meets and obstracle and a big impact tremendous energy is created that is why this energy must be disciplined thought this you will get more energy, and more energy that is the meaning of disciplining human energy by oneself. Then something great will happen, that technique is mentioned here, from the Kathopanishad this is entirely adaptation of kathopanishad. Verse 369:

the Speech

restrain

the intellect

restrain

in the Infinite Self

in the mind and

that(mind)

restrain

in the witness of the intellect the Non-dual

merging

in the intellect that

peace

and too Supreme

attain Restrain speech in the mind and restrain the mind in the intellect; and this again restrain in the ‘Witness‘ of the intellect and merging that too in the infinite Absolute Self, attain Supreme Peace.

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, the whole process is mentioned here we make take 1 % of it, 2% or 10% doesn’t matter every percent is adding strength to character control speech then all that energy of that speech which you are now controlling where shall I put it, put it in yourself. Don’t allow it to get out. that energy which is in you put it in buddhi it can take it, it can contain it, it can multiply it when it is inside, when the energy of speech is put into the energy of mind, mind is able to multiply it, the energy of speech and the next time you speak it will be tending speech a word by which the world will change that capacity is there, a Jesus will say go and sin no more, no more sin everything gone. Where is that power from within what a tremendous discipline it comes words are power. What a difference, a Ramakrishna spoke ordinary village words he moves the hearts of millions today, everyday. A man speaks powerful language oratory you go done forget everything what he said we do not know, because there is no character behind that speech, there is no spiritual strength behind that speech so speech which is empty speech which is full of power it is for us to develop that powerful speech, one word the world starts moving. That world moving figures we have to become. A teacher a village school master, is appointed to a village school if he has a little of this training the very day he goes there, the whole ratio of forces in the village will change, he is a powerful force, every word brings energy to the people this we have forgotten entirely we have devalued ourselves, that’s why we have become absolutely infractious. Wherever we go we create problem and not solve problem that is our condition just now,

let this buddhi in which you have already put the

energy speech, let it be merged in the energy of the that energy of the

the eternal witness of the buddhi

take it back again and put into infinite atman that

changeless importal divine reality then you get supreme peace and that is the way you have words coming from peace. Not from peacelessness. Words coming from a heart which is disturbed will disturb the world outside words coming from the heart of peace will bring peace to the world outside. This is what we have to do. Gandhiji struggled in his life to achieve this kind of peace. So that a word coming out must radiate peace outside. The single forecase of peace is gandhiji in this modern period. A single person without an army behind him that strength is described in few slokas later. Verse 370:

with the conditionings i.e. The body, Pranas, sense-organs, mind, intellect, etc that

nature

with whichever of this

of the thought

association

that and

of yogi

The body, pranas, sense-organs, mind, intellect, etc., whichever of these conditioning adjuncts the mind gets associated with, the Yogi also gets transformed, as it were, into that.

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Verse 371:

with the removal of that (association) the joy of total withdrawal experience of Being and Bliss.

for a man of reflection

completely

is found

the eternal

When the mind is completely detached from everything, the wise person attains perfect cessation and is seen immersed in the eternal experience of Being and Bliss. Fully detached – Samadhi easy (verses 372-377) Verse 372:

internal renunciation dispassion ए alone attachments

external renunciation

is possible, is fit man of dispassion

for a man of

renounces

but

internal and external

because of his desire to be liberated

Only a detached person is fit for this internal and external renunciation; for only a dispassionate person, desirous of liberation, readily renounces both internal and external attachments. Verse 373:

external ego etc

and

for objects

attachment

a man of dispassion ए alone

similarly

is able

internal

to give up

to the in Brahman

well established Only a dispassionate person, thoroughly established in Brahman, can give up external attachment for objects and internal attachment to the ego, etc.

Page 328

Now comes a beautiful verse, verse 374.. Verse 374:

dispassion and discrimination

for a man(aspirant)

like that for a bird

two wings understand O wise one you climbing to the creeper(lata) of liberation which grows, as it were, atop a mansion or bungalow(saudhagra) without these two

not

with (the help of just) one

possible

Please understand, O wise one, that dispassion and discriminating knowledge in an aspirant are like the two wings of a bird; unless both are active, no one can take the help of just one and soar to the pinnacle of the palace of liberation. Consider

and

renunciation and spiritual knowledge as two wings of a bird. These are the two wings, a bird cannot fly on one wing it wants both the

wings, here you want to fly to the highest spiritual realization here are the two wings for it and

there is a beautiful flower just flowering on the top of a crevis you want to take it that is

called

freedom, you need to fly towards it. There is no other way and this flight is possible for

man through these two wings building of

or

there is a

and

.

on that immense

a little creeper you want to take that, you want to take it

fly towards it with the two wings of and , spiritual knowledge and the other is spirit of dispassion. Then says, towards the end we are coming now, this evening you will be in the presence of the divine experience of Brahman by a disciple, we are approaching it very close and we shall experience it today before we park from this 7 day

course.

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Verse 375:

for a man of extreme dispassion ए alone

samadhi

for a man of samadhi

steady Realisation, firm knowledge

alone freedom from bondage experience of Eternal Bliss

for a man of Truth (Realisation) for a liberated soul

(is) the

A person of extreme dispassion alone experiences samadhi; a man of samadhi alone has steady Realization; a person who has realised Truth alone is free from bondage and the free person alone experiences Eternal Bliss. Verse 376:

than dispassion

no greater

for a self-controlled man Realisation

that

of happiness if

generator

clear

I find

coupled with Self-

that which brings about absolute soverignity-within (svarajya) and

without (samrajya) ए

this

Liberation

you

since

the gateway hereafter

on the Self which is pure Existence

always

permanent

to the damsel of

everywhere

with non-attachment

fix your mind

for your own

welfare For a self-controlled person, I find no better generator of happiness than dispassion and if that is coupled with a clear Realization of the Self, it brings about absolute sovereignty, within and without. And since this is the gateway to the damsel of eternal Liberation, for your own well-being be dispassionate both within and without--always fixing your mind on the eternal Self.

Page 330

Verse 377:

craving

cut asunder

this ए very

of death

image

family and order of life upon the Self

pride of caste,

far

renounce

you

Non-dual Supreme

giving up

throw away

which are unreal

for sense-objects ए

for those which are like poison (selfish) actions

identification

the Witness Brahman

are

are

fix(your) mind

untainted by the mind

that which

in the body etc. also

in reality

Cut asunder your craving for sense-objects which are like poison—it is the very image of death; and giving up your pride of caste, family and order of life, throw far away all selfish actions. Renounce your identification with such unreal things as the body and fix your mind upon the Self. For, in reality you are the Witness, the Brahman, untainted by the mind, Non-dual and Supreme. Meditation – the technique (verses 378-382) Verse 378:

on Brahman-the point of concentration the sense-organs holding the body steady

in their respective centres and

without a break

fixing

for the maintenance of the body attaining

continuously joyfully

firmly restraining

nor worrying

the identity of Brahman and Atman in your own Self

the mind

which are empty

being one with It

the Bliss of Brahman what

other things

and drink

entirely

Page 331

Fixing the mind firmly on Brahman, the point of concentration, restraining the sense-organs in their respective centres, holding the body steady and taking no thought for its maintenance, attaining identity with Brahman and being One with It, continuously drink the Bliss of Brahman in your own Self. Of what use are other things? They are entirely false, empty! Verse 379:

All thought of the not-Self productive of misery

think

having renounced of the Self

which is evil the Bliss Absolute

which is

the means for liberation Having renounced all thought of the not-Self, which is impure and source of of misery, dwell on the Self, the Bliss Absolute, and the source of liberation. Verse 380:

ए

this

sheath

the Self-effulgent shines

eternally

Witness of all things point of contemplation

which is distinct from the unreal own Self

in the intellectual making ए

with no other thought

this(Atman) as your

meditate

Eternally shines this Atman, the Self-effulgent Witness of everything, ever-manifest in the sheath of the intellect. Making this Atman, which is distinct from the unreal, the aim of contemplation, meditate upon It as your own Self, eliminating all other thoughts. Verse 381:

Page 332

ए

upon This

with a continuous thought(with the one thought of the identity of

Brahman and Atman)

with no intervention of any other thought

contemplating,manifesting clearly

one should realise It

as one's own Self

Contemplating continuously upon this Atman, with no intervention of any other thought, one must distinctly realise It as one‘s own Real Self. Verse 382:

Here, in This

identification

strengthening

renouncing as one unconcerned (ego etc) were trifles like a broken pot, etc

for them

with the ego etc.

one must live

as if they

By strengthening one‘s identification with this Self and by renouncing all identifications with the ego etc., one must live with no concern for them, as if they were trivialities like a broken pot or the like. Continuous attention to the Self (verses 383-396) Verse 383:

the purified

inner organ

which is the Witness quietude one must realise

bringing it to

in one's True Nature

the Knowledge Absolute the state of fullness

restraining, fixing gradually

one's own Self ए alone

thereafter

By fixing the purified inner-organ upon the Self, which is the Witness and Knowledge Absolute and gradually making it quiet, one should behold the state of fullness of one‘s own Self.

Page 333

Verse 384:

the body, sense-organs, pranas, mind, ego etc. are the projections of one's ignorance

All

Atman the Indivisible let one come to see

which

from conditionings

the Infinite

free

the

like the great endlespace

Free from all limitations like the body, sense-organs, pranas, mind and ego which are projections of one‘s ignorance, let one come to realise the Self (Atman), the Indivisible and Infinite, like the great all-pervading space. Verse 385:

a pot

a pitcher

hundreds of limitations Supreme (Reality)

a barn free ए

the eye of a needle one

is

not

free from ego etc. ए

many one ए indeed

space

from

so too ए alone

pure

Having dropped hundreds of its limitations such as a pot, a pitcher, a barn or the eye of a needle, space is recognized as one and not as many. So too, the Pure Supreme (Brahman) is indeed one, when freed from the ego and the rest. Verse 386:

Page 334

beginning from Creator Brahma down to a blade of grass conditionings ए

therefore

as one's Self

Infinite

one's own Self

quite unreal one should realise

existent

Right from Brahma down to a blade of grass, all conditioning adjuncts (upadhis) are quite unreal. Therefore, one should realise one‘s own Self as one and only existent Principle.

Verse 387:

there where

by mistake

that(imagined thing) of the error snake

imagined

that(substratum) alone

on its discrimination

ए never

in the elimination

the rope

similarly

from that

different

the reality of the falsely perceived the universe

is in truth the Atman alone

Where by mistake, something is imagined to exist, there, on right discrimination, the Real itself is recognised---there being nothing other than it. With the error removed, the falsely perceived snake vanishes and the rope appears as the truth. So too, the entire universe is, in truth, only the Self. Verse 388:

the Self Self

Siva

Brahma(the creator) Self

Universe

the Self this

Vishnu entire

Self

deity Indra

than the Self

other

nothing The Self is Brahma, the Self is Visnu, the Self is Indra, the Self is Siva--the Self is this entire universe. Indeed, nothing exists apart from the Self.

Page 335

Verse 389:

within

the self

and

the Self ए Itself

front also

in the north

also

without

behind

the Self

indeed

above

Self

so too

the self

and

the self

in the south also

in the Self

below

The Self is within, the Self is without; the Self is in front, the Self is behind; the Self is to the south, the Self is to the north; so too It is above and below. Verse 390:

the wave, the surf, the whirlpool, the bubbles etc water ए

this

just as All

so too

ए Consciousness alone

ए Consciousness alone ए

homogeneous

all

in essence

from the body etc. To the ego pure

Just as the wave, the surf, the whirlpool, the bubbles etc., are all in essence nothing but water, so too, Consciousness alone is everything from the body etc., to the ego. Truly, everything is the homogenous, pure Consciousness only.

Page 336

Verse 391:

Existence(Brahman) ए alone through speech and mind indeed what(is)

this

entire

the universe

than Existence(Brahman)

even beyond the palre of Prakriti from mud which is the cause

other

known there is nothing ए

which exists

different

the pitcher, the jug, the pot, etc

known talks ए this deluded you I thus due to the wind of Maya The entire universe known through speech and mind is nothing but Brahman. There is nothing but Brahman, which exists even beyond the pale of Prakrti. Can the pitcher, jug, pot, etc., ever be anything other than the clay of which they are made? Drunk with the wine of illusion ( Maya), the deluded person talks of ‘you‘ and ‘me‘. Verse 392:

with many predicates declares superimposition

absence of duality

where there is thus nothing else

the Sruti

in order to remove all false

With many predicates, Sruti declares the absence of duality with the phrase, “where there is nothing else” etc., in order to remove all false superimpositions.

Page 337

Verse 393:

like the sky movement

untainted

absolute

without modifications is there anything

without

which has neither an inside or an outside

not different (from the Self) Brahman

limitless

Non-dual

oneself

is the Supreme

to be known

Like the sky, the supreme Brahman is untainted absolute, limitless, motionless and without modifications; It has neither inside nor an outside; It is One Existence and Non-dual and is one‘s own Self. Is there any other thing to be known? Verse 394:

to be said

what

is

Brahman ए

the jiva himself is the Brahman the whole am I" outside world

here (on this subject)

Brahman those who are enlightened very well

this Universe

(is) non-dual

Sruti

ए

expanse

verily

"Brahman alone

who have given up their association with the

becoming Brahman

as the Self which is Consciousness and Bliss ए

ए

more and more

this

they live

ever

(is) certain

What is the use of enlarging upon this subject? The individual is nothing but the Brahman only; the whole expanse of this universe is nothing but Brahman only. Sruti points out Brahman as being non-dual; and it is an undeniable fact that those who are enlightened, who have established their identity with Brahman and who have given up their associations with the outside world, live ever in union with Brahman, Eternal Knowledge and Bliss. Page 338

Verse 395:

annihilate

in the filthy sheath i.e. The gross body

the hopes

with force

air like

with the subtle body

the glory eulogised by the Scriptures Bliss

“Itself is me"

thus

by the ego

realising

eternal

raised

also

then

personification of

as Brahman

live

First give up the desires generated by the sense of “I” in the physical body, a bundle of filth; then, with great persistence, do the same with the subtle body. Realizing Brahman—the personification of eternal Bliss--which the scriptures eulogize as your own Self, live as Brahman. Verse 396:

corpse-like body from others when

Atman from them

as long as there is Pure

worships

man

suffering thinks

becomes liberated

so long

impure

birth, death and disease the Auspicious certainly

that,thus

the Immovable testifies

then the Sruti

also As long as one worships one‘s corpse-like body, one is impure and suffers from ‘others‘ and from birth, death and disease. But when one thinks of oneself as the Pure, the Auspicious, the Immovable, certainly one becomes free from them—the Srutis also testify to this.

Page 339

No diversity in reality (verses 397-405) Verse 397:

on one's own Self apparently existent things Non-dual

superimposed ए

all

by the removal of the

oneself alone

the Supreme Brahman

Infinite

beyond all activities

When the apparent realities superimposed on the Self are removed, then what remains is the Supreme Brahman, the Infinite, Non-dual, actionless, alone, all by itself. Verse 398:

when the function of the mind have been quietened Paramaatman (of)this

the Brahman plurality

the Absolute a mere talk

is not perceived remains to be

in the any

whence

When the functions of the mind, the thoughts, have merged in the Paramatman, the Brahman, the Absolute, then this phenomenal world is perceived no longer. What remains thereafter is all mere talk. Verse 399:

a mere fancy One Reality how can there be

concept

in the Changeless

this

that there is the universe ए

the Formless

the Absolute

in the diversity

Page 340

In the One Reality, the conception of the universe is a mere imagination. How can there be any distinctions in the reality which is Changeless, Formless, and qualitiless? Verse 400:

ए seeing, seen, etc diversity

in the One Reality which is devoid of the concepts of the seer,

which is Changeless

the Formless

the Absolute

how can be

In the One Reality devoid of the distinctions of seer, seeing, and seen etc., how can there be any distinctions in that which is Changeless, Formless, and Absolute? Verse 401:

like the ocean after the dissolution of the Universe the One Reality which is all full to oveflowing the Absolute or undifferentiated

diversity

perfectly

the Changeless

ए

in

the Formless

how can be

In that One Reality which is all full to overflowing, like the ocean after the dissolution of the universe, which is the changeless, formless, and Absolute, how can there be any distinctions? Verse 402:

into light delusion diversity

like

darkness

which is Non-dual

there where

is dissolved

in the Supreme Reality

the root of the Absolute

how can be

How can there be any indication of distinctions in the Supreme Reality which is non-dual and Absolute, in which ignorance, the very root of delusion, dissolves, like darkness into light? Page 341

Verse 403:

ए

in the One Supreme Reality

can be there

in the deep sleep

talk of distinctions or difference which is all happiness

how

diversity

by whom

is observed In One Supreme Reality, how can there be any talk of distinctions? Who can ever percieve any distinctions in the pure bliss of deep-sleep? Verse 404:

no Truth

indeed

there is

the universe

in the quintessence of Existence

the three periods of time a drop of water

never

the snake

(even before) realisation of the Supreme in the Absolute Brahman is seen

in the rope

in

never indeed

in the mirage

Even before realisation of the Supreme Truth, the universe does not exist in the Absolute Brahman, the quintessence of Existence. No snake is ever truly seen in a rope* in past, present or future, , nor a drop of water ever really seen in the mirage. *Snake-rope analogy: This is a standard Vedantic illustration to explain the existence of the perceptible world. Vedanta postulates three levels of reality: real, unreal, and not-real. The real is that which exists in all three periods of time: past, present, and future. It is called ‘sat’ or, simply, the extistent. It cannot be sublated during any of these three periods of time. A prime example of the real is the Self, our essential Natural state. In contrast, the unreal is that which cannot be observed to exist in any of these three periods. It is called ‘asat‘ or, simply, non-existent. Some examples of unreal are: a square circle, hare‘s horn, a sky-flower. Then there is an intermediate state between real and unreal called not-real, something that is observed or seen sometimes but not at all times.

Page 342

Not-real has a special status in being that it is not absolutely real like the Self nor it is absolutely unreal like hare‘s horn. This is where snake rope analogy is employed. In the dark, a rope appears to be a snake and evokes fear in the mind of the onlooker. However, when in proper light, it is seen as a rope, the fear disappears. So, the snake seen in the rope both exists (during the period of improper lighting) and ceases to exist (during proper lighting). Here we see the operation of both the avarna-sakti (concealing power—due to darkness) and vikshepa sakti (projecting power—mind‘s projection of snake in the rope). However, the snake cannot appear to exist without the rope being there as its substratum or basis, as its adishthana. Hence the snake is neither real nor unreal. It is called mithya in Advaita. One should be careful, however, not to translate it as illusion or illusory. It is real for a person in fright and unreal for a person who has seen its reality as a rope in the proper lighting. Thus, the snake is aropita, superimposed, on the rope which is the adishthana, the substratum. In the same manner, says Vedanta, this perceptible world which appears to be real is superimposed on the Brahman, the ultimate Reality. It subsists until the light of Self-knowledge dawns. See below, verse 407.

Verse 405:

mere Maya thus experienced

declares

this duality

non-dual (alone is the Truth)

the Scripture

directly

in deep-sleep

in reality (this) is

The scripture itself declare that all duality is a mere illusion (maya), Non-duality alone is the Absolute Truth. Such is also our direct experience in deep-sleep. Atam-vichar – Self-Inquiry (verses 406-412) Verse 406:

identity has been observed the duality

with its substratum by the wise man

of the superimposed thing in the perceptions like snake in the rope etc

exists only due to delusion

The wise have observed that the superimposition is identical with its substratum—just like the rope and the snake. The distinction exists only due to delusion. Page 343

Verse 407:

(has its) root in the mind mind is annihilated

the pluralistic (world)

nothing exists

therefore

this the mind

when the concentrate

in the subjective Self The apparent universe has its root in the mind and cannot exist in the absence of the mind. Therefore, concentrate the mind by fixing it on Supreme Self, the inmost principle. Verse 408:

something (inexplicable) nature of pure (complete) Bliss free from activity in the heart Samadhi

of the essence of eternal Knowledge unparalleled

beyond limitations

like the limitless space realises

of the ever free

indivisible

the wise man

absolute

the infinite Brahman

in

Through Samadhi, the wise realize the infinite Brahman in the heart as something (inexplicable) of the essence of eternal Knowledge and complete Bliss, which is unparalleled, which is beyond all limitations, which is ever free, which has no activity and which is indivisible and absolute like the limitless sky. Guru is telling the disciple, all this is instruction, this disciple, this brahman in his own heart, when,

experiences the fullness of of the nature of pure awareness

constant uninterrupted of the nature of infinite bliss, one and non dual, everfree, free from all these desires, without any boundary, without any limit ,

incomparable

it is like that infinite sky that undifferenciated

realizes it in his own heart, the wise man realizes this truth in his own heart what is Page 344

that truth that fullness of brahman in that state of samaadhi. That is one, similarly what is the nature of the mind that can experience this samaadhi this spiritual truth mind must be free from s, innate tendencies. Our conscious and subconscious are bundles of unfulfilled desires, bundles of complexes as our psychology will tell, these make the mind unfit for higher spiritual life, they are like a drag on the by, you remove that drag just like when you want to go up in the sky you don’t take heavy baggage, light baggage, even the construction of the various chips that go into the sky are made of light metal so that there is no heaviness to fight against gravitation even the dress and the food everything is specially designed for going up and up and up going in the land you don’t need any difficulty our trucks will carry plenty of heavy material in the train also you carry lot of luggage but in aeroplane you carry less, when you want to go up, you need less baggage so travel light is a great principle in air travel, similarly in spiritual life travel light, don’t carry all your baggage with you, say no to all of them when you live at home in a joint family all that baggage will be there, when you start travelling then baggage becomes less, this constant idea life has a travel, life is a journey to fulfilment don’t carry too much baggage with you, make it light, what a wise advise it is, as it travel so in spiritual life, those who carry heavy baggage they will be bound down to the gravity of there, they are utterly worldly make the mind light then you can fly high that is spiritual life, that is moral life, the other is like worldly life, physical heaviness and possession heaviness and mind is always tied down to that, how can the mind go high so this language to carry all the baggage upto brahman is not possible you have to leave then behind plenty. You only carry your light pure soul nothing else is there, this is a natural process when you want to go by train you carry baggage you want to go by air you have to reduce it, you wont carry to heavy there, so these

s must be eliminated slowly.

Verse 409:

devoid of cause and effect as homogeneous

matchless

as the Reality beyond all fancy beyond all proofs (means of knowledge)

established by the declarations of scriptures self-established Brahman

in the heart

realises

always eternally the wise man

the infinite

in Samadhi

Page 345

Through Samadhi, the wise realize the infinite Brahman in the heart, as devoid of cause and effect, as the Reality beyond all imagination, as homogenous, beyond all compares and proofs, established by the declarations of the scriptures as eternally self-established. Verse 410:

undecaying

immortal

negations

as the positive Entity which debars all like a calm ocean

modifications of qualities are quietened realises

the wise man

eternal

nameless One ए

infinite Brahman

One

where in the heart

in Samadhi

Through Samadhi, the wise realize the infinite Brahman in the heart as undecaying and immortal, as the positive Entity beyond all negations, like a calm ocean, which has no name, in which there are neither merits nor demerits, eternal, tranquil and One. Verse 411:

being one who has quietened the mind your own Self

of infinite splendour

in one's True Nature cut off

which has been strengthened by the impressions of your previous births effort

human birth

"see" bondage with

fulfil

With a concentrated mind, in Samadhi, realize your own self, the Self of infinite splendour. Cut off your bondage which has been strengthened by the impressions of previous births and successfully strive to fulfill your human birth.

Page 346

Verse 412:

which is beyond all limiting adjuncts Non-dual again

meditate

will be qualified

upon that Atman

Existence-Knowledge-Bliss residing in your self

not

for samsara, births and deaths

Meditate upon that Atman which is your Self, which is beyond all limitations, which is ExistenceKnowledge-Bliss-Absolute and Non-dual. Never again will you come under the sway of births and deaths. Give up perceptions (verses 413-417) Verse 413:

like the shadow

man's

which is being seen

owing to the effects of past actions is cast off

again

the body

does not attach

this

to a distance

as an appearance like a corpse

the wise man

Once the body has been cast off like a corpse, the wise person has no attachment to it, though, like a shadow, it is still visible as appearance, owing to the effects of past actions. Verse 414:

Page 347

eternal

the pure(unsullied) Knowledge and Bliss

having realised

upadhi (body) which is inert and impure ए this

throw anymore

not ए

this

far away

should be remembered

when remembered

becomes

then

a thing vomitted

cause of disgust

Eternal, unsullied Knowledge-Bliss—thus realizing the Atman, fling far away this body which is inert and impure. Then think of it no more, for a thing vomited brings only disgust when it is remembered. Verse 415:

with its root ए

this

burning

absolute Brahman

then

which is Eternal-Knowledge-Bliss of Brahman

in the fire

the eternal Self

himself remains

as the pure Atman one firmly established in the knowledge

Burning all this, root and all, in the fire of Brahman, the Eternal, Absolute Self, the truly wise remain alone, established as the pure, eternal, enlightened, blissfulSelf. Verse 416:

remains Truth reposed

woven from the fabric of Prarabdha

the body

like cow's

again

garland

no

the quintessence of Bliss

that

in Brahman

whether it goes sees

or

the knower of one whose thoughts are

Page 348

This body is woven from the fibre of Prarabdha* and the knower of Truth is not concerned whether it drops off or remains—as the garland around the cow‘s neck, for his thoughts are reposed in Brahman, the quintessence of Bliss. *The Vedic texts divide Karma into three types: Sanchita, Agami, and Prarabdha. Sanchita is karma accumulated in the past; Agami is karma to be worked out in the future; and Prarabdha is karma that has begun to fructify in the present. Prarabdha karma is selected out of the past accumulated heap in such a manner that the selected portions can produce results without being mutually nullifying. Prarabdha karma has to be self-consistent, as otherwise it can't work. Sometimes it is observed that even a sage has to settle prarabdha karma although with the dawn of true knowledge—that he is not the body, hence not the doer—the sanchita (accumulated) karma has become debilitated and the agami (future) karma has lost its entire prospect. This is also only relatively true. Sri Ramana has explained this with an elegant analogy in Ulladu Narpadu Anubandham, verse 33: ―The statement that the jnani retains prarabdha while free from sanchita and agami is only a formal answer to the questions of the ignorant. Of several wives none escapes widowhood when the husband dies; even so, when the doer goes, all three karmas vanish‖ (Collected Works, 2000, p. 127). In some of the later verses of (see verses 455, 459-464 below), Sankara states that prarabdha karma cannot be attributed to a jnani or to one who has realized the Self. For one who has realized that he is not the body, this classification ceases to exist in effect. In verses 463-364, for example, Sankara clearly states that scriptures expound the doctrine of prarabdha to satisfy the spiritually ignorant. In a small treatise on Self-realization titled Aparokshanubhuti, Sri Sankara devotes a whole segment to clarify this enigmatic point. He opines that prarabdha is spoken of by the scriptures only for those who do not understand the highest truth and cites vedic texts to refute prarabdha. He asks: ―The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exit?‖ (Vimuktananda, 2001, p. 51). Since the sage has become free from the idea ‘I am the body,‘ there is no ego left to claim doership of any sort. And when there is no ego, there is no karma left to work out. Sankara cites an important verse from Mundakopanisad (II.2.viii) to support his contention: ―And all the actions of a man perish when he realizes the highest Self, the Atman.‖ The full verse runs like this: ‘bidhtey hridyey granthi cheedantey sarva sanshaya, ksheeyante chasyey karmaani tasmin drsishtey pravarae‘ (When a person realizes Him in both the high and the low, the knots of heart are rent asunder, doubts dispelled, and all karmas exhausted). Verse 417:

Page 349

the Atman which is indivisible Bliss own-Self

what

desiring

having known

for whose purpose

or

as his

body

should cherish

the knower of Truth Having known the Atman which is indivisible Bliss, to be one‘s very own Self, with what motive or for whom will the knower of Truth cherish the body. The science of reality – its benefits (verses 418-424) Verse 418:

for the perfected liberated-while-living

result without

perpetual Bliss

indeed ए

this

within

for the Yogi who is the experience of the essence of

in himself

The perfected Yogi who is liberated-while-living, gets this as a result—in himself he enjoys the Bliss Eternal, both within and without. Verse 419:

of dispassion sense-pleasures) peace ए

the fruit

reward

this ए alone

is knowledge

of knowledge

withdrawal (from

from the experience of the Blissful Self

(comes)

the fruit of withdrawal

The reward of dispassion is Knowledge, that knowledge is withdrawal from sense pleasures. The reward of this withdrawal is the peace arising from the experience of one‘s own Blissful Self. Verse 420:

Page 350

if

there is the absence of the succeeding stages

but

fruitless,useless

unequalled

cessation

the preceeding ones

supreme satisfaction

Bliss

as a matter of course

When there are no succeeding stages, the preceding ones are useless. (In a perfect series), automatic cessation of the objective world, supreme satisfaction and unequalled Bliss will follow naturally. Verse 421:

towards worldly sorrows experienced result in question deeds can he perform

result

vile

that which

thereafter

indifference

of knowledge

were done

man

in delusion

on discrimination

that

the various

how

The result of Knowledge is indifference towards worldly sorrows, How can he, who performs blameworthy deeds in delusion, perform them again when he possesses right discrimination? Verse 422:

the result of knowledge pursuit(of unreal)

should be

from the unreal

the result of 'ignorance'

experienced in the case of one who knows it and one who does not mirage etc

if this is not so, then

for the wise man

this

turning away is seen

which palpable result

about the what

from this

Page 351

Turning away from the unreal should be the result of Knowledge; attachment to the unreal is the result of ignorance. Such is seen to be the case of one who knows a mirage etc., and one who does not. Else, what other tangible result do the knowers-of-Reality gain? Verse 423:

of the knots of ignorance in the heart for the desireless person

object

what

destruction

if

total

to ego centric action

cause

natural When the knots of ignorance in the heart have been totally destroyed, what natural cause can prompt a person who is averse to sense-pleasures, to ego-centric actions? Verse 424:

not rising of desire culmination

absence of the rise ego-sense

perfection withdrawal

for the pleasure

of the merged thought and

of dispassion

then

of knowledge

non-appearance

the peak

the supreme of self-

that

The culmination of dispassion is when the sense-objects do not excite any more desires. Supreme perfection of Knowledge is when there is no egoistic feeling. The peak of self-withdrawal is reached when the thoughts which have been merged manifest no more. What is the criterion of

everybody must know this truth, what is the criterion

of or renunciation, the answer is given a profound depth psychology you will get in this statement when a desirable object of enjoyment is in front of you it doesn’t raise any kind of

in the mind.

no

raises just like when you fast ekadasi if you are really a

devotee you may see beautiful food no

will come in the mind, but ordinary people when they

observe Ekadasi everytime the smell of the kitchen will bring their mind down all the time strong there, so

in a

in front there is no

is so

in the mind that is the Page 352

highest level of

we may get 1%,2%,10%, but when you get 100% you are absolutely beyond all

these human limitations. Similarly, what is the criterion of spiritual awareness another wonderful definition given only in a depth psychology you can get this kind of definition, they have seen the mind with a depth of the mind seen what layers are there, so the second definition of ,

comes there, the supreme confirmation of

is this “I” little ego

never raises in the mind at all the never raises at all like sri Ramakrishna there is no “I” at all, whenever people talk to him he cannot use the word “I” he will use this he will use that, people will come here he will say not to me, to me he will not say this word “I” will not come at all

never does this

that is the ultimate of

.

the egotistic tendency ever raise itself

Similarly,

what is

complete sucessation of these modfications of the mind. That is whenever a or a modification has been dissolved in the mind it doesn’t raise a second time. It is dissolved, once for all. That

doesn’t come at all.

is the technical term for mental modifications, just like a

wave on the surface of the lake on the life purpose of the mind there is a wave that is called . when I look at an object the mind comprehends it, immediately mind become a wave in relation to that object, this is going on all the time, but in this case because there is no vasana a is dissolved and never comes back again these are the three very rich definitions even of this particular important subject of the purity of the mind needed for spiritual development and realization then the mind become steady such a man is called second chapter whos is a

the gita gives you about 19 or 20 verses end of the

a man of steadyism beautiful descriptions are given here. Signs of a realized seer (verses 425-444)

Verse 425:

on account of absorption in Brahman abidance in Brahman

constantly

on account of that

freed from the sense of reality of external objects only seemingly enjoying the sense-objects when offered by others

like one sleepy in the dream

like a baby

perceiving

this world

recognizing this world now and then only

as one seen such a man is Page 353

rarely there

he

in earth

infinite untold merits

is most revered

is the enjoyer of the fruits of

is truly the blessed

On account of constant absorption in Brahman, freed from the sense of reality of external objects, only seemingly enjoying them when offered by others, like one sleepy or like a baby, perceiving the world as one seen in a dream and recognizing it only now and then, such a person is indeed rare. Such a person is the enjoyer of the fruits of infinite merits and is truly considered blessed and revered on earth. Verse 426:

whoever Brahman alone

is a man of steady wisdom having merged himself

without modification

ए

such a master of senses everlasting Bliss

in

enjoys

without activity

That person of steady wisdom, having merged oneself in Brahman enjoys everlasting Bliss, without modification, and freed from all activity. Verse 427:

the type of mental activity ए

which admits only the identity (between)

between the well analysed all limitations and duality as 'illumination' is known as

and

of whom

(between) the Self and Brahman only concerned with pure Knowledge that illumination

is very steady

free from is called he

a man of steady wisdom

The type of mental activity which admits only the identity of the Self and Brahman, free from all limitations and devoid of duality, which is only concerned with pure Knowledge, is called the ‘illumination‘. One who has this steady illumination is known as a person of steady wisdom.

Page 354

Verse 428:

for whom Bliss

illumination is endless

for whom

is very steady

for whom

the experience of

the phenomenal world

is as good as

forgotten he is considered as jivanmukta (liberated while living) One who has steady wisdom, who experiences endless Bliss, who has forgotten the phenomenal world, that person is considered a jivan-mukta, one-liberated-while-living. This is called liberation even while alive not when you die and go into higher level, here itself by living even with dealing with the world you can be free, that is the profound ideal of Vedanta . How do you become a whose

,

what is the state

wisdom is steady not unsteady, not wavering as in our case, case study with a luminous ,

moment then it goes away everything darkness comes in but in this case

whose bliss is constant always it is steady this world of duality with all love and hate that world has disappeared for him ever since he as seen that world he is the pulsation of the divine everywhere, says…

he is a

and immediately next verse

Verse 429:

he who

even though merged himself in Brahman

without the characteristics of wakefulness he

is considered

Knowledge

is alert is free from desire

whose

jivan mukta (liberated while living)

One who has merged oneself in the Brahman, yet is alert, but without the characteristics of wakefulness, whose Knowledge is free from desire, he is considered a jivan-mukta. Even though his mind has been dissolved in brahman till he is awake in dream and sleep your mind is dissolved you are not awake at all this is the waking state which is transcending ordinary waking, ordinary dream, ordinary sleep, so

even though the

buddhi has been dissolved you are still awake what a wonderful state it must be, Page 355

but it does not have the characteristics of things do not effect him,

in waking state you have so many delusions these whose

or awareness free from vasanas free from

complexes free from subconscious impression absolutely free …… He is a

.

says the verse here….

Page 356

Volume 21: Verse 430:

he who

even though with a body consisting of parts (yet)

is without parts

is one whose concern about the world has been stilled (calmed) mind is free from anxiety (liberated-while-living)

he who

whose

is considered

a jivanmukta

One whose concern about the world has been stilled, who has a body consisting of parts yet is without parts, whose mind is free from anxiety, he is considered a jivan-mukta. Verse 431:

even

in this body

following like a shadow

the absence of the concepts of 'I' and 'mine' of a jivanmukta(liberated-while-living)

when it persists

is the indication

The absence of concepts of “I” and “mine” even in his body which persists like a shadow—this is the indication of a jivan-mukta. Verse 432:

no thought for the enjoyments of the past future

even

as) indication

indifference

no thought for the

in the present accomplishment(pursuit)

(serve

of a jivanmukta(liberated-while-living)

Page 357

No thought for the enjoyments of the past, no thought for the future and indifference even for the present—this is the indication of a jivan-mukta. Verse 433:

everywhere

looking with an equal eye

with elements possessing merit and demirit from one another

(serve as) indication

on this world

riddled

characteristically by nature

different

of a jivanmukta (liberated-while-living)

Seeing everywhere with an eye of equality, this world riddled with elements possessing merit and demerit, characteristically different one from other---this is the indication of a jivan-mukta. Verse 434:

when confronted with things pleasing or painful unperturbed in both cases attitude or equinimity living)

in one's own understanding (serve as) indication

to be

by maintaining an equal of a jivanmukta (liberated-while-

When confronted with things pleasant or unpleasant, to remain unperturbed in both cases, by maintaining equanimity—this is the indication of a jivan-mukta. Verse 435:

on account of the mind constantly engaged in tasting the Bliss of Brahman

(of) for a samnyasin or a disciplined person, i.e., 'master of senses'

non-entertainment of distinctions within and without

(serve as) indication

of a jivanmukta(liberated-while-living) Page 358

Constantly absorbed in experiencing the Bliss of Brahman, a disciplined person (yatih) entertains no distinctions of within and without---this is the indication of a jivan-mukta. Verse 436:

with regard to body, sense-organs, etc having no idea of 'I'and 'mine' (would remain always) (liberated while living)

with regard to duties

with an attitude of indifference

he who

whoever

remains

is the possessor of the indication of a 'jivan mukta'

Free from the sense of “I” and “mine” with regard to the actions of the body, sense-organs etc. and living in a spirit of detachment---this is the indication of a jivan-mukta. Verse 437:

for whom

in respect of the Self

is known in a deep-rooted way

the identity (of the Self) with Brahman

as affirmed by the scriptures (and)

completely free from the bondage of becoming (transmigration) or conditioned existence

is he (alone)

is the possessor of the indication of a 'jivan mukta' (liberated while living) One who has realized that the Self is Brahman, affirmed by the scriptures and free from the bondage of becoming* (transmigration)---this is the indication of a jivan-mukta. *Bondage of becoming (bavabandha). This is an important term in Indian philosophy and must be understood clearly. Hinduism takes the worldly existence (conditioned by time, space, and causality) as bondage. That is, the cycle of births and deaths is referred to as the ocean of samsara (bhavasaagar), i.e., ocean of repeated births and deaths and all that goes in between. To seek freedom from the bondage of becoming is considered to be the supreme end of life, the param-purushartha.

Page 359

Verse 438:

(of) for whom

with regard to body and organs (sense-organs, organs of action, and

the mind and intellect the concept of 'this' (alone)

an ego (I-sense) not at all

is considered

both are

with regard to other's or other things at any place (anywhere) even

he

a jivanmukta (liberated-while-living)

One who is free from the sense of “I” with regard to body, sense-organs etc., nor the concept of “this” with regard to other things, such a person is considered a jivan-mukta. Verse 439:

he who

through Knowledge (illumination)

and Brahman (and)

the distinction between the Self

(the distinction) between the creation (universe) and Brahman

at any time even does not know at all he (alone) possessor of the indication of a 'jivan mukta' (liberated while living)

is the

One who, through direct Knowledge, never sees any disctinction between the Self and Brahman and between the universe and Brahman, such a peson is considered to possess the marks of a jivan-mukta. Verse 440:

(of) for whom virtuous(for)

eventhough worshipped by the wicked

would be there he (alone) (liberated while living)

with regard to his body

even though tortured

by the

sameness of feeling

is the possessor of the indication of a 'jivan mukta'

Page 360

One who feels the same when his body is adored by the virtuous or tortured by the wicked, is considered a jivan-mukta. Verse 441:

ए

this (type of) person (alone)

person

(who is) liberated truly

directed by others (and)

is Samnyasi, the master of senses (ascetic) or disciplined

are entering

merging producing

in whom like

the sense-objects the flowing rivers

channeled or into the ocean

because of (his) absorption in Existence Absolute

but not

any (undue) change

A disciplined person in whom the sense-objects directed by others are received like flowing rivers into the ocean, producing no change because of his absorption in Existence Absolute, is truly liberated. Verse 442:

for him who has realized the existence of Brahman not

reaching out for sense-objects

he not at all an outgoing tendency.

in case(if)

as before

(there) is

there is (reaching out for sense-objects)

(then) one who has realized Brahman

his senses still have

For one who has realised the essence of Brahman, there is no reaching out for sense-objects any more. If there is, then one has not realized Brahman because the senses still have an outgoing tendency. Verse 443:

Page 361

this person(though realized)

has (still) attachment for sense-objects

because of the momentum of past vasanas(impressions/tendencies) (the reply is) No (for)

any vasana (impression/tendency)

thus

if it is asserted

becomes

weakened

when there is realization of oneness with Brahman If it is asserted that still there is attachment for sense-objects because of the momentum of past vasanas*, the reply is, “NO”. For the vasanas get weakened when there is realization of oneness with Brahman. *residual impressions from previous lives. Verse 444:

in the presence of (his) mother a downright rake

the (propensity) propensities

(gets) get checked

so too ए indeed

of even when Brahman

(when) the Bliss Absolute is realized in Knowledge(steady illumination) (of) for such a realized one (in the presence of the mother of absolute Bliss, whatever be the previous worldly propensities, there are no more) The propensities of even a downright rake are checked in the presence of his mother. So too, there are no more any worldly propensities in one who has realised Brahman, the Bliss Absolute. Prarabdha for a saint (verses 445-463) Verse 445:

(of) for his who is an adept at meditation, (and yet) perception

is seen

Sruti (Veda)

says

previous activities to be exhausted in this birth) at work results are seen

external

(this is) 'Prarabdha'(the results of (this can be inferred) since actual

He who is an adept at meditation is yet seen to have external perceptions. Sruti says, this is prarabdha at work. This can be inferred from actual results seen.

Page 362

Verse 446:

as long as of 'Prarabdha'

(there is) the experience of happiness, etc is seen to persist

so long

(every) appearance of result

is (seen) to have a preceding action action

(there) cannot be (a result)

the work

anywhere

indeed

independent of

As long as there is the experience of happiness etc., the work of prarabdha* is seen to persist. Every result is seen to have a preceding action; there can be no result independent of action. *past actions that have begun in the present life to fructify or to bear fruit. Verse 447:

I (am)

Brahman(alone)

of actions

thus

with the Realization

the accumulated result

earned in a hundred crore cycles (of creation)

negation

like the actions in the dream

(go to) get

on waking up

“I am Brahman”---with this Realization, the actions of a hundreds of millions of world cycles come to nought, like the actions of the dream-life on waking up. Verse 448:

at the time of dream meritorious act

or

intense

(of) for (him) the awakened

whatever sinful deed

is (imagined as) done what

(all) that

(for him) to go to heaven

or

(either) the would it be (for him) to go to

hell

Page 363

Can the meritorious acts or sinful deeds that a person has imagined doing in a dream take one to heaven or hell when one has woken up? Verse 449:

just as

the sky

one's own Self

is indifferent

(and is) unattached

in the same way is

very well realizing (the Self in this way)

about the actions, of any type, or at any time, yet to be performed

anyone

never in the least

is concerned Being unattached and indifferent like the sky, one who is realised is never concerned in the least about the actions yet to be performed. Verse 450:

the Sky

because of (its) contact with the jar

smell of the liquor in it

so too

the Self, Atman

because of (Its) contact with the conditioning adjuncts conditionings of the adjuncts

is not

affected

not at all

by the

is affected

with regard to the properties or

The space, because of its contact with the jar, is not tainted by the smell of the liquor in it. So too, the Self is not affected by the attributes of the conditioning adjuncts (upadhis) because of its contact with them. Verse 451:

Page 364

(that) work Self)

which was performed

not (at all)

gets destroyed

its fruits

before

the dawn of the Knowledge (of the

because of Self-knowledge

just like the released arrow

without yielding

aimed at an object (target)

Accumulated actions performed before the dawn of Knowledge (because of which this body has come about) conjured up, do not get destroyed by the Self-Knowledge without yielding their fruits...just like an arrow shot at an object. Verse 452:

thinking it to be a tiger then

(stops) stop

(if) an arrow

later

because it turns out to be a cow

the target ए definitely

and) injures

is shot(as an object)

with force

(it) does not

(still) it (pierces

fully used

Thinking it to be a tiger if an arrow is shot at an object, it does not then stop because it turns out to be a cow. It still pierces it with full force. Verse 453:

for the realised man (even) its

negation

Prarabdha' karma

(is) by the exhaustion of its fruits

'samcita' of the past, and 'agami'

by the fire of

having realised the oneness of Brahman with the

Self

always

very well remains

that

triad (of 'samcita', 'agami' and 'prarabdha')

exist ( to have any effect)

indeed (and) in respect of

destruction(happens) ऐ

perfect Knowledge (of Self)

qualityless

is very powerful

identified with it

(of) for them

even anywhere

(of) for them (the realised ones as cited) ए

(all)

do not indeed

are verily

the

Brahman

Page 365

Prarabdha is very powerful indeed for the realised person and becomes nought only through the exhaustion of its fruits; while the sancita and agami karmas are dissolved in the fire of perfect Knowledge. But none of these three affect them who have realized Brahman and always live established in It. They are truly the Transcendental Brahman. Verse 454:

(of) for the sage

with regard to his individuality

the question of the existence of prarabdha

when (he) remains is meaningless

the question of a man having anything to do with dream objects awakened (for the awakened)

just as when he has

For the sage who is ever absorbed in his own Self as Brahman, Non-dual and free from limitations--the question of existence of prarabdha is meaningless, just as the question of a man having anything to do with dream-objects is meaningless when he has awakened. Verse 455:

(for) indeed (and) or

he, who has awakened from sleep with respect to the world(dream world)

connected to the body (dream body) mine' idea (My ness) (or)

this' ness

with respect to the dream-body even though

does not entertain (any idea of) but then

as himself, he

very much I'ness (ever) lives

fully awake always as his own self (awake-self) He who has awakened from sleep has no idea of “I” and “mine” with respect to the dream-body and the dream-objects. He remains ever awake as his own Self. Page 366

Verse 456:

for him (who has awakened from the dream) (dream) objects to be real

nor

(continued) maintenance

is to be observed (with regard to him)

of that world (dream-world)

unreal(world) object emphatically)

even

the wish to prove the unreal

why not

(it is) declared that

if it is asserted that

a sort of maintenance(then) from sleep

is not (yet) free

a in that

definetely, (it is thus

He does not wish to prove the unreal objects to be real, nor is he seen to maintain the dream-world. If he still clings to the unreal objects, he is really not yet awoken from sleep. Verse 457:

so too

the awakened man who remains identified with (or established in) the

Eternal Reality Self

always

remains (would remain always)

he does not perceive

object in the dream one (remembers)

anything else

one remembers (having seen it)

in the form of the true

just as

in respect of the

in that way (alone)

the Realised

in respect of the day-to-day acts of eating, releasing etc.

Even so, the sage abiding in Eternal Reality in the form of the true Self does not perceive anything else. Just as one recollects the objects in the dream, the Realised one remembers his day-to-day acts of eating, releasing etc.

Page 367

Verse 458:

the body that (body)

has been fashioned

by the 'prarabdha karma' (so)

(the relevance of) 'prarabdha'

reasonable (to attribute to 'prarabdha') beginningless (uncreated);*(for) earlier work

(of) in respect of

let it be accepted ( but then) in respect of the Self

the Atman (Self)

it is not

(which is) (of the)

is never

the result of any

The body has been fashioned by prarabdha. So, regard prarabdha as belonging to the body. But it is not reasonable to attribute it to the Self, for the Self is beginningless and never created as a result of the past actions. Verse 459:

(The Atma is) birthless declaration

eternal

the Sruti (the scriptures)

undecaying says

thus

infallible

(wherefrom) how can?

attributing of 'Prarabdha' be there for this (realized one) identified as that Self alone (birthless etc.)

the

when (he) remains

The Self is “birthless, eternal and undecaying”---such is the infallible declaration of the Sruti. How can prarabdha be attributed to one abiding in the Self? Verse 460:

(only ) as long as prarabdha'

gets accepted

one lives identified with one's body (But) not at all

so long (alone)

it is accepted by any one ( that for the

Page 368

Realized)

(there is) identification with body

prarabdha' work

hence (in the case of the Realised)

should be rejected or abandoned

Only as long as one lives identified with one‘s body, can one accept that prarabdha exists. But no one accepts that a man of Realisation ever identifies with the body. Hence, in this case, prarabdha should be abandoned. Verse 461:

(of) with respect to the body illusion ए

alone

superimposition

to attribute 'prarabdha

(wherefrom) how can there be? (wherefrom) how can (there) be?

(wherefrom) how can (there) be? can (there) be?

even

death

prarabdha' karma (even)

any existence birth

indeed (of) for a

(of) for the unreal

(of) for the never born (so)

(wherefrom) how

(of) for the unreal body?

To attribute prarabdha even to the body is decidedly an illusion. How can a superimposition have any existence? How can the unreal have a birth? And how can that which is never born, die? So how can prarabdha function for something unreal? Verse 462:

Verse 463:

if (is there)

(of) for the effects of ignorance because of Knowledge

this

thus (considering those with such questions) scripture)

from a relative stand-point

complete, root and all

body

how does

destruction

it remain (living)

who entertain (such) doubts

Sruti (the

to answer (those fools) or ignorant Page 369

people

(of) for the man of Realisation (the question of prarabdha as expounded by the

Upanisads)

in contrast to miscontentious

reality of the body etc the Upanishads) (alone)

because ए

not at all

is for proving the

the heart of the sruti (the scriptures which contain

is without exception striving to point out the one Supreme Reality

If the effects of ignorance are completely destroyed by Knowledge, how can the body continue to exist? Sruti, from a relative standpoint, postulates the concept of prarabdha for the ignorant people who entertain such doubts. The idea of prarabdha has been expounded by the Upanishads not for proving the reality of the body etc., for the wise----because the Upanishads are without exception striving to point out the one Supreme Reality. There is no plurality (verses 464-470) Verse 464:

ए

One Reality ए alone non-dual

ineffable there

(called) Brahman (is there as the truth of the whole world) which is) infinite (full & complete)

changeless

in this (Brahman)

with no beginning or end whatsoever

duality

is not

Only Brahman there is, one without a second, complete, infinite, without beginning or end, Ineffable and changeless; in It there is no duality whatsoever. Verse 465:

ए

One Reality ए alone non-dual

(called) Brahman (is there as the truth of the whole world) which is)

the essence of Existence

the essence of Eternal Bliss(as also) whatsoever

duality

the essence of Knowledge devoid of any activity

always

in this (Brahman)

is not there

The essence of Existence, the essence of Knowledge, the essence of Eternal Bliss, Non-dual, devoid of any activity, is only the Brahman; one without a second; in It there is no duality whatsoever. Page 370

Verse 466:

ए

One Reality ए alone ए

non-dual all-pervading

(called) Brahman (is there as the truth of the whole world) which is) the subject within all

in this (Brahman)

homogeneous infinite

whatsoever

duality

endless is not there

The Subject within all, Non-dual, homogeneous, endless, all-pervading, there is only the Brahman; one without a second; in It there is no duality whatsoever. Verse 467:

ए

One Reality ए alone non-dual

(called) Brahman (is there as the truth of the whole world) which is)

free from the propensity for anything to be shunned

propensity for anything to be taken up

free from the propensity for anything to be accepted

from any sort of dependence on a support duality

free from the

in this (Brahman)

whatsoever

is not there

That which is to be neither shunned nor taken up nor accepted, that which is non-dual and without support--there is only the Brahman; in it there is no duality whatsoever. Verse 468:

ए

One Reality ए alone non-dual

free from dualities

free from disturbances (and) duality

(called) Brahman (is there as the truth of the whole world) which is) taintless

free from parts

subtle (subtlest)

in this (Brahman)

whatsoever

is not there

Page 371

With no qualities or parts, It is subtle without disturbances and taintless--there is only the Brahman; one without a second; in it there is no duality whatsoever. Verse 469:

That (Reality) which (is)

incomprehensible with regard to its Real Nature. and)

beyond mind and speech ए

One Reality ए alone

there as the truth of the whole world) which is) whatsoever

duality

non-dual

(called) Brahman (is

in this (Brahman)

is not there

The Real Nature which is incomprehensible, which is beyond mind and speech and non-dual, there is only the Brahman; in It there is no duality whatsoever. Verse 470:

ए

One Reality ए alone non-dual

intelligence

(called) Brahman (is there as the truth of the whole world) which is)

essence of existence unlike anything finite

full and infinite in this (Brahman)

self

evident whatsoever

pure duality

is not there Self-existing, Self-evident, pure Intelligence, unlike anything finite, non-dual, there is only the Brahman; in It there is no plurality whatsoever. Experience of Self-hood (verses 471-478) Verse 471:

Page 372

(Noble-hearted) renunciates who are rid of attachments given up all sense enjoyments masters of senses

who are very well controlled

who are identified with glorious Self

which is supreme ए bliss

who are calm

who have very well

at the end of this (life)

realising

(they) gain

(such) (this) Truth

supreme

final

as a result of their Self-realisation

Noble-hearted renunciates who have abandoned all attachments and discarded all sense-enjoyments, who are calm and controlled, realize this supreme Truth. And at the end, they gain Bliss Supreme as a result of their Self-realization. Then comes verse 472, very interesting it is, saying all this the guru looks at the disciple very closely I have given you a great ideal many have realized it you also do it. Verse 472:

you the glorious seeker is)

too

discriminating

this

the real nature of the Atman(Self),

shaking off

the delusion

surpassing Truth (which which is Bliss Absolute

created by your own mind, (and thus),

being illumined steadily being liberated has reached the fulfillment of his own life.

may (you the glorious) be

one who

You too, discriminating thus, be established in this surpassing Truth, the real nature of the Self which is Bliss Absolute, and shaking off the delusion created by your own mind, be liberated and illumined and fulfill your destiny. Be free

,

be fulfilled in life.

also fit for it.

awakened. You also be like this, you are

everyone is capable of it, nature has endowed us that capacity

realizing that of the nature of infinite bliss,

of the atman, the supreme truth of the atman properly discriminating

washing away resolving all

delusions from the mind what is that? once own mind has conjured up all this delusion it is like a mad man so many delusions in the mind. Halusination as I call in psychology. Normal people have fund of halusination, all this delusion this racial superiority caste superiority this is all delusion so

we have imagined all these things, get rid of it,

, Page 373

be fulfilled that is a great word in our literature

when you leave this body you must be

able to say I have obtained what ought to be obtained born as a human being, that is called

,

then awaken, Buddha you become full of illumination do like that, then gives an example, in verse 476… Verse 473:

perceive

The nature of the Self

with the eye of perfect knowledge

thro 'Samadhi" (true absorption in Self) brought to steady and complete quietitude

if

with the mind very well the declarations of Sruti (scriptures)

heard (rightly from the competent teacher)

are perfectly

understood

without a

trace of doubt (then) once again all) led to any more skepticism

(such as understanding/a realized one) is not (at

Perceive the nature of the Self with the eye of perfect Knowledge through Samadhi, where the mind has been brought to complete quietude. If the declarations of Sruti (heard from the Teacher) are perfectly understood without a trace of doubt, it can lead to no more scepticism. Verse 474:

when the Self, the Existence-Knowledge-Bliss, is realised through liberation from one's bondage of ignorance related to oneself (9in a beginning less and endless way) then) scriptures

logical reasoning

(the first consideration of) proof (will be) the words of the Teacher

the

and (the final)

Page 374

proof (will be)

one's own inner mind's accomplishment (with reference to things inside

and outside in the steadiness of illumination free from all duality). realization or experience (of)

the internal

When the Self, the Existence-Knowledge-Bliss, is realised, through liberation from one's bondage of ignorance, then the scriptures, logical reasoning, the words of the Teacher--these are proofs; the internal realization of one's own concentrated mind is yet another proof. Verse 475:

since

knowledge

inference, (therefore)

of theirs bondage

is always open for appreciation (only) by mere liberation

and

contentment

and

anxiety

health, hunger etc. Bondage and liberation, contentment and anxiety, health, hunger, etc. are directly known only by the person concerned; others have knowledge of these by mere inference. Verse 476:

(All the) Teachers (realised ones) disciple

like (even)

the scriptures

instruct the

standing apart (on the shore after crossing the ocean of bondage)

discriminative pursuer of realisation

the (true)

would cross over (the ocean of bondage)

illumination (acquired by oneself with the guidance of Teacher and scriptures) ए

by

alone

through the Grace of Standing apart, the teachers and the scriptures instruct the disciple; the learned must cross over (avidya) by illumination backed by the Grace of God. The Shruti and the guru teach you only indirectly, not directly, they cannot give you the truth they can give you indications to the truth they call it indirectly, but direct realization is your own experience only, so take you can from the Shruti take what you can from the Guru but experience it yourself. Ramakrishna used to say, when the Guru needs you as his disciple he will tell the disciple ‘I have given you the mantra, they say Mantro in Bengali, now everything depends upon Page 375

your mind’, so that responsibility is our own to realize the truth. You cannot dependent upon external sources. Even Shruti even Guru these are there, but take their help and realize it for yourself. For, the Guru and the Shastra teach you indirectly and not directly. They can give you hint and suggestion like a traveler this is the way to go, this is the right way you go but going is yours. They give you the direction. That is all. Then the guru is concluding these various teachings in that famous verse 478… Verse 477:

knowing Scriptures)

one's own

(achieved) by oneself (with the guidance of the Teacher and

self

absolute (without divisions)

(such) a realised perfect one (in his realisation) the mind within

through Realisation

would remain

with regard to

face to face with the essence of Existence, (Atman, the Self)

with the mind free from all concepts of dualism. Knowing one‘s own Absolute Self through Realization, becoming perfect, one should stand face to face before the Self, with mind free from all concepts of dualism. Verse 478:

The final opinion of all Vedantic discussions ए jiva (individual being)

and

liberation

the universe ए

is (as follows) this

in its entirety

ए are Brahman alone

to be rooted in the indivisible Entity, Brahman alone

with regard to the statement concerning non-dual Brahman Knowledge or Authority (is)

the

the main source of

(contained in) Srutis (alone) (Scriptures)

The conclusive view of all Vedantic doctrines is this: that the individual self as well as the entire universe are in truth only the Brahman; that liberation means to abide in the Brahman, the indivisible entity; the statement that Brahman is non-dual has its proven authority in the sriptures. Page 376

This is the conclusion of all Vedanta teachings of Vedanta

ए

this is the conclusion of all the

this jeeva in you, this soul in you looking so circumcile, so

limited, really speaking it is the infine brahman

ए

so also

the whole world

also is brahman, pure consciousness, one, nondual here is that jiva and the jagat and

means living in this undivided pure spiritual awareness, that is

out of it.

ever in it, never

in the Shruti everywhere you find this truth proclaimed the

realization of great leader brahman is one nondual ए ए , brahman is one only and no two. Not enough to say one only but no two. Negation of two also is there, just like a sufi mystic Mansoor and others realized I am one with the infinite truth but in islam it is too much so he was hanged you are gone beyond our creed, such a noble soul that thing cannot happen in this country. When a man realizes a great truth we honour him, we respect him, because this kind of ethnical religion we treat as secondary the spiritual religion is primary only in this wonderful land of ours a spiritual experience anytype of spiritual experience, we appreciate it, we say that is true religion. Not conditioned by ethnical rules, the dos and donts of religion. So the guru has told him you also realize the truth for yourself, now comes the disciples experience, verse 479…. Practice of Knowledge – disciple (verses 479-519) Verse 479:

thus

through the words of the teacher

scriptures (and)

by one's own reasoning

with mind steadily fixed in the illumination life

through the pronouncements of the with senses duly controlled at an auspicious moment or part of

(the seeker) realising the Supreme Self (Truth)

steadily the Supreme Truth

having apprehended

along with with its true nature (Now it is non-dual Self

identified with Brahman) becomes (became in respect of every realised one) motionless in form and perfectly established in Self (free from any distractions or propensities of life). Through the words of the teachers, the pronouncements of the scriptures and by one‘s own reasoning with senses controlled and mind fixed, at an auspicious moment realising the supreme Truth, such a person becomes motionless in form and perfectly established in the Self. Page 377

Thus listening to the Guru’s words

and also the great confirmations of the Shrutis the

Upanishads the disciple fully comprehended the teaching. by his own reason he understood well convinced that this is the truth I must plunge now, just like there is fish in the lake I shall go and fish and catch a fish. Similarly, this disciple said I shall realize the truth myself.

,

he controlled all this sense organs tranqualize the mind perfectly controlled, disciplined, calm, is inner life came.

he just sat absolutely immerged in that infinite atman within him. Taking the mind away from all the dualities all this difficulties etc. This is a wonderful technique a little later, I shall refer to a great experiment, and experience, at the modern age witness, in demonstrating the truth of all this teaching, coming from the ancient Upanishads, reauthenticating the whole truth in the modern period, in the life of SriRamaKrishna everyone of these you will find, in that life every statement you will find there, in his practice of advaita. under the guidance of his guru Totapuri I shall refer to it later to tell you that spiritual tradition has been an everfresh tradition. It has been re authenticated again and again and in this wonderful modern period this sole route what ever is expounded in this vivekachudaamani was reenacted in the life of SriRamaKrishna and these very words you will find there, because it is a living truth. Then what happened, after finishing, this kind of meditation for sometime, Verse 480:

(Such a realised one) own mind

for some time

in the Supreme Brahman

(as it were) due to the Supreme Bliss overflowing

(unable to contain the infinite joy within) speaks(spoke)

keeping steadily merge

raising from the seat of meditation

expression to the realisation (as it were)

this

After concentrating his mind on the supreme Brahman for some time, he rose, and out of supreme Bliss, he spoke as follows. he just immersed his mind in brahman for sometime, he got up from that wonderful experience, the great joy he spoke like this, what is that nature of this experience, what is the report of it, as much as language can convince it he went on praising it. So he said…

Page 378

Verse 481:

(My) intellect propensity)

have been dropped off (has been dropped off)

and the same truth ecstasy)

all activities and propensities (any by realising ए

as one

between identity of Self and that of Brahman. (Now)(in this

I do not (see) understand

(also) I do not know endless

is completely erased (and)

this (thought)

of which type

(or) even

not-this (thought)

(or) of how much measure

is this

Bliss (being enjoyed by me in this realisation).

My intellect is completely vanished and all activities have dropped off by realizsing the oneness of the Self and the Brahman; I understand neither 'this' nor 'not-this', nor do I know what or of what measure is this endless Bliss. Wonderful explanation, you cannot describe that experience, Ramakrishna said, take a dumb person, show him ocean for the first time, how will he describe it, no way to express, something tremendous you see, the ocean, now we see only little water, little water tank that’s all we have seen, now you see the ocean how will you describe it. AH! With a open mouth you will say, therefore here he says, my buddhi has become dissolved, he says, my mind that wonderful experience,

ए

all its activities, lost in

by the realization of the unity of the atman and

brahman that drop of water, gone into the ocean becomes one with it, absolutely know this material universe,

this manifested universe

I don’t

something beyond it has a

cause of it, I don’t know that also, what is this, how limitless it is infinite happiness the infinite bliss, I am experiencing it, what you call exclamation you cannot describe it, when you eat a beautiful thing how can you describe it. you have it you will know what it is that’s how we will say. Ramakrishna said a salt doll decided to measure the depth of the ocean, it’s a parable, make of salt it had a measuring graduation also on it, it went with great pride, I shall measure, the depth of the ocean, no sooner it touched the water he dissolved in that water. Who is the measure who is to report what is the depth of the ocean. So also in the human mind trying to measure that depth of brahman experience, possible you get dissolved in that infinite brahman. Therefore he says here,

Page 379

Verse 482:

Through speech mind

to express ए indeed

to conceive

(that which is) impossible

or

through

(that which is ) not possible

splendor of the ocean of the Supreme Brahman, replete with the swell of the (waters of the) nectarine Bliss of the Self infinitesimal part

fully enjoying

now

my

mind

merger is there

whose

in each

in the form of identification

with Blissful Self remains content (with) (with) the like of the hailstone merged in the ocean (with every part of the mind like hail stone merged in ocean of Bliss of Self) Impossible for speech to express, impossible for the mind to conceive is the splendour of the ocean of the supreme Brahman, replete with the swell of the nectarine Bliss of the Self. In an infinitesimal part of It my mind has merged like a hailstone in the ocean, is now content with the essence of that Bliss.

Verse 483:

where

has (this world) gone?

merged(has merged)

(all) this

what has it ceased to be!

by whom universe

is (this world) removed? just now

was (it) seen

where

is

by me

(what a ) stupendous wonder of wonders?!!!

Where has it gone, who has removed it, where has the universe merged? Just now it was seen by me; has it now ceased to be? Wonder of wonders! What has happened, what a wonder, who has taken away where is it gone this world the world gone,

who has taken it away,

where is

where is this world get Page 380

dissolved,

just sometime ago I have seen this world what a wonderful thing

what wonder, imagine, Buddha realizing illumination read those utterances of Buddha in Buddhist scriputes he gets up, he couldn’t contain the experience, joy walking up and down for 7 days under that tree Bodhi tree tremendous joy that is the nature of that experience, incommunicable, is the language, ineffable is the language used in all mystical literature. Then was full of gratitude to guru we have given him this profound experience so the verse 486 says…. Verse 484:

what is to be rejected

what is to be accepted

(and) what is dissimilar filled with the nectar of Absolute Bliss?

what is different

in the mighty ocean of Brahman

In the great ocean of Brahman filled with the nectar of absolute Bliss, what is then to be rejected or accepted? What else exists and what is there that is different in any way? Verse 485:

in this (state of realisation) nor

do I hear (anything), and

am ए indeed

I do not see (in spite of so called seeing)

anything

much less do I know(any thing). In fact)

through identification with 'Atman' , Self

existence in the form of Absolute Bliss (of Self) always, anything else (in the dual world).

I

(and) through (completely) distinct from

In this, I see nothing, hear nothing, know nothing. I abide as the Self, Bliss Eternal, completely different from everything else.

Page 381

Verse 486:

Repeated salutations Noblest(Teacher)

to thee

(unto the teacher). Oh! Teacher!

Unto (You) The

(unto one, who is) free from all attachments

(unto one, who

is) the best among the noble ones

(unto one, who is) the ever embodiment of

the essence of the Eternal, Non-dual Bliss Universe

(unto one, who is) the Substratum, endless, of the

and (unto one, who is) always the ocean of limitless compassion.

Salutations to thee, O noble Guru, who art free from attachments, best of the best among the noble ones, the embodiment of the essence Eternal, Non-dual Bliss, who art endless, ever the shoreless ocean of compassion. salutations to you Oh Teacher. Again and again I salute you, free from all attachment

you are that pure truth embodied

are of that nature of experience of that infinite immortal bliss

you are you you are infinite

always you are an ocean of infinite compassion infinite kindness that is the greatness of the guru by whose touch the disciple achieves this most previous thing that you can have experience of your own infinite immortal dimension. Man gives me 5 rupees I feel thankful to him, man gives me a degree, educating me I am thankful to him in this way you put everything in a spectrum of experience and the highest is the spiritual knowledge you become free you don’t depend upon anything thereafter this is what hindu religion has said spiritual knowledge is the greater thing that we can have then the disciple says Verse 487:

Page 382

repeated salutations unto thee, O! Teacher as moon (with)

whose

glance

fall of dense cascade like beams of moon-light

having been cleansed of the weariness caused by the afflictions of the world moment

when it acted

am the attainer (of)

I

the state of self (which is)

in but a indestructible

Bliss of infinite Splendour Whose gracious glance, like a cascade of moon-beams, has removed the weariness caused by the afflictions of the world, and has taken me to the state of indestructible Bliss of infinite splendour, the Self, in but a moment. Verse 488:

(O Teacher) all by your grace has reached the fulfilment of life

I am blessed

I

transmigration I (am) am full and infinite.

I (am)

(am) free

the one who

from the shark (jaws) of

the embodiment of eternal Bliss and

I (am)

Blessed am I, have reached the fulfillment of my life and am free from thejaws of transmigration. I am the embodiment of eternal Bliss, I am the Infinite, all by your Grace. Oh blessed am I

I have become

born as a human being and then

attained what ought to be attained being

I am free

by your grace

of

the nature of eternal bliss I am full, I am integral and full we start as a fraction a minute fraction 1/1000 we start with and life goes on getting richer and richer until we become fully integral one itself, in its fullness he says I have achieved that , by your blessing I have become full now, till now we were only fractions, then this is the great teaching, Verse 489:

(O Teacher all by your grace) I (am) (am) (am)

free from subtle body infinite

I (am)

unattached

I (am)

free from any decay unsullied (and)

I (am)

disembodied

I

serene

I

endless (too). Page 383

Unattached am I, disembodied am I, free from the subtle body am I and undecaying; serene am I, Infinite am I, unsullied am I, and endless too. Verse 490:

(O Teacher all by your grace) I (am) I (am)

without modification

knowledge I (am) you, O Such Teacher!)

Absolute

not the doer

I (am)

not the experiencer

without activity I (am)

the embodiment of pure

eternal auspiciousness. (Prostrations unto

I am not the doer, I am not the enjoyer, I am without modification and without activity; I am the embodiment of pure Consciousness, I am Absolute, and ever-auspicious. Verse 491:

I ए indeed doer

(am) distinct

from experiencer

beyond activity

from seer

from hearer

(I am) the Self (which is)

boundless

unattached

from speaker

eternal

complete

from

unbroken

the essence of Knowledge

Indeed, I am other than the seer, the hearer, the speaker, the doer and the enjoyer of individual experience. I am eternal, unbroken, beyond activity, boundless, unattached and Infinite, the essence of all-pervading Knowledge. Verse 492:

Page 384

(I know by the grace of the Teacher that), I (am) (anything that can be called as 'that') (but then) 'that')

that which is the illuminator

not

this

I (am)

not

that'

I (am)

(of) for even both ('this' and

supreme

(ever) Pure (Truth of the Universe)

free from the consideration of 'exterior' and 'interior'

infinite

Brahman ए alone(surely)

non-dual

I am neither this nor that but the supreme Illuminator of both, pure, devoid of anything inner or outer. I am infinite; verily, I am the non-dual Brahman. Verse 493:

Brahman ए alone

aham I (am) reality sense

free from the imaginations

as 'this'-sense

Bliss, and

non-dual

as 'that'-sense

unparalled

(thus) such as

(ever) eternal

originless

a 'you'-sense

ए

as 'I'

essence of Absolute

the Truth (of the Universe)

I am unparalled, the beginningless Reality, beyond all imagined disctintions such as ‘you‘ and ‘I‘, ‘this‘ and ‘that.‘ The essence of Bliss eternal, the Truth, non-dual Brahman am I. Verse 494:

I (am)

Narayana

I (am)

destroyer of Three Puras

I (am)

the slayer of Naraka the Supreme Being

undifferentiated consciousness or Unbroken Knowledge everything and

I (am)

I (am)

the

the Lord

I (am)

without another Lord (in view of pursuit) (and)

the witness of free from 'I'-ness

free from 'my'-ness Page 385

I am Narayana, I am the slayer of Naraka, I am the destroyer of Tripurasura; I am the supreme Being, the Lord, I am the undifferentiated consciousness, I am the Witness of everything; I have no other Lord and I am devoid of sense of "I" and "mine". Verse 495:

aham I (am) ए alone the support

the true resident

inside (them) and

abidance as (essence of ) knowledge and

the experienced (and)

in all

beings

remaining as

outside (external to them) I myself, (am) ए indeed

through my all

previously (in the state of ignorance)

with the considerations of 'this' and 'not-this' was perceived by me me) (all those also are now seen by me as I, the Self)

the experiencer what all (as if) separate (from

I am the sole reality residing in all beings in the form of Knowledge. Being their external and internal support, I myself am the experiencer and the experienced; I am all that was previously experienced by me distinctly as 'this' and 'not-this.' Verse 496:

In me

the unbroken

waves of the universe the wind, storm (of)

ocean of bliss are created (and)

in innumerable ways are destroyed

the

by the play (of)

Maya (the principle of apparent creation)

In me, the ocean of unbroken Bliss, endless waves of the universe arise and subside by the play of the storm of Maya.

Page 386

Verse 497:

just as

in the indivisible

conceived) cycles

years

in me

by people

absolute

time

solistices (half-years)

(through imagination are seasons

through imagination

etc. (so also) because of the

(continuous) manifestations (through propensities remembered) of the super impositions conceived

concepts

gross

are

etc..

Concepts of gross etc., are wrongly imagined in me by people due to the continuous manifestation of superimpositions---just as in time, which is the indivisible and absolute, cycles, years, half-years, seasons etc. are imagined. Verse 498:

Just as

the great on-rush

(perceived in delusion as a superimposition)

of waters

(coming) from the mirage

do not

(at all) wet

the part of the earth, which is the desert tract, (barren land of sand), (so also)

by ignorant fools

(who are) sullied by the supreme contamination of defect of ignorance (whatever) superimposition (is entertained) all that contaminator or sullying agent

of the substratum(Self)

even at any time(or place) never

the

becomes (world become)

That which is superimposed by people deluded by the defects in their minds can never sully the substratum, even as the great onrush of waters perceived in a mirage can never wet the desert tract. Page 387

Verse 499:

like space (am)

I (am)

distinct(from)

always

far beyond

contamination

anything illumined

like the ocean

I (am)

like the Sun

like the mountain

I

I (am)

limitless

Like space, I am beyond all contamination, like the sun I am distinct from things illumined, like the mountain I am always motionless, like the ocean I am limitless. Verse 500:

no

for me

with the body

sky so how can and deep-sleep states

for me

relationship of them

with the clouds attributes

just as

for the waking, dream

I am not connected with the body just as the clouds (have no connection) with the sky; so how can I be subject to the states of waking, dreaming and deep-sleep (that are attributes of the body). Verse 501:

Page 388

the conditionings performs always

comes

that ए alone

experiences (their results)

I (am)

that ए

like the Kula mountains

that ए alone

goes alone

actions

decays

immovable ए alone

dies remains

It is only the conditioning adjunct which comes and goes; it performs actions and experiences (their results); it alone grows old and dies---I remain immovable like the Kula mountain. Verse 502:

neither

for me

always ए

engaging-in-work same

un-broken

infinite

nor

and

without parts ए

the sky ए like

for me

abstaining-from-work

(that which is) one complete

that

that which is

how can

indeed

ever strive There is neither 'engaging-in-work' nor 'abstaining-from-it' for me who am always the same and without parts. How can that which is One, complete, and infinite like the sky, ever strive? Verse 503:

merits no mind how can

demerits

for one who has no sense organs

for one who is without any modifications for me

for one who has

for one who is without any form

who am the realisation of Absolute Bliss

it has been Page 389

said

indeed

non-touched

also

Sruti

How can there be merits and demerits for me who have no sense-organs, no mind, who am without modification and form---who am the realization of Absolute Bliss? In the passage, 'not touched' etc., Sruti also mentions this Verse 504:

with the shadow not (shadow)

touch ए

is touched

certainly

that

heat

or

cold

which is

or

good

man

evil

or

does

other than that

If the shadow of a person is touched by heat or cold, good or evil, it does not in the least affect the person who is other than the shadow. Verse 505:

not

the witness

properties of things observed

distinct without modifications (do not affect) the lamp

indifferent

affected

(for it is)

the properties of room

In the same way, the witness is not affected by the properties of things observed, for it is distinct from them; it is without modification and indifferent just as the properties of a room (do not affect) the lamp (that illumines it).

Page 390

Verse 506:

the sun

just as

of the actions

burns everything intelligence

for the rope

in the same way ए

the superimposed object

is witness

for the fire

just as

just as

connections with

alone

unchangeable essence of

for me

Just as the sun is the witness of all actions, just as the fire burns everything without distinction, just as the rope is connected with a superimposition, so too am I, the immutable Self, the pure Verse 507:

doer or

even

or

prompter of actions

(nor do I) make others enjoy

I) make others see transcendent Self

also

not

even I

that

even

not

I

I (am)

not seer

I

enjoyer even

or

even (nor do

self-luminous

I am neither the doer nor do I make others do anything, I am neither the experiencer nor do I make other experience, I am neither the seer nor do I make others see. That Self am I, self-luminous and transcendent.

Page 391

Verse 508:

moves

in the conditioning

Upadhi (conditioning) object reflected enjoyer

movement of the reflections

fools or the confused

like the sun I am killed

believe

devoid of activity

of the

resulting from the I am the doer

I am the

Alas

When the conditioning adjunct moves, the confused attribute the resulting movement of the reflection to the object reflected, like the sun which is devoid of any activity; and they cry out, "I am the doer, I am the enjoyer. I am being killed, Alas!" Verse 509:

in the water inert body the pot

the sky

or

even not

I

on the land

or

even

touched

by its properties

let it drop down ए

this

with the properties of

just as

Let his inert body move on water or on land ; I am untouched by its properties like the space (is untouched) by the properties of the jar.

Page 392

Verse 510:

doer ship bondage

enjoyer ship freedom

for the Self non-dual

etc.,

cunning less

drunkenness

of the intellect

states of

in the Self

In the Supreme Brahman

dullness not

indeed

is

absolute

Doership, enjoyership, cunning, drunkenness, dullness, bondage and freedom---these passing states of the intellect are, in reality, never in the Self, which is the supreme Brahman, Absolute and Nondual. Verse 511:

let there be thousands (ways) clouds

modifications or never

even sky

what

of the Prakriti to me

in tens

hundreds

unattached knowledge

by it

not

touches

Let there be modifications in Prakriti* ten, hundred or thousand ways. What have I, unattached, Knowledge Absolute, got to do with them? The clouds can never touch the sky! *Material Nature characterized by three qualities of sattva, rajas, and tamas.

Page 393

Verse 512:

down to the gross ए

from the unmanife which)

where (in which)

without beginning and end I

appears Brahman

that

the universe

like the sky Non-dual

where (in

subtle

that which is

That ए alone

am

That in which the entire universe from the unmanifest, down to the grossest thing, appears as but a shadow, which is like the sky, subtle and without beginning and end, indeed, that non-dual Brahman am I. Verse 513:

(That which is) the support of all omnipresent

devoid of all multiplicity

free from modifications I

illuminator of the things

Brahman

eternal

Non-dual

pure

that which is

of all forms motionless That ए alone

am

That which is the support of all, which is the illuminator of all things, which is of all forms, which is omnipresent, devoid of multiplicity, eternal, pure, motionless and Absolute, indeed, that non-dual Brahman am I.

Page 394

Verse 514:

transcends ए

that which

which is) the inmost essence

differentiations of Maya

(by) the mind

Knowledge Endless I

(that

can't be reached

of the nature of the Bliss

That ए alone

which is

endless

Truth

Brahman

Non-dual

that

am

That which transcends the endless differentiations of Maya, which is the inmost essence in all, which is beyond the range of Consciousness, which is of the nature of Truth, Knowledge and endless Bliss, indeed, that non-dual Brahman am I. Verse 515:

devoid of activity parts I am

I am

I am

devoid of modification

devoid of form

devoid of any support

free from changes I am

I am I am

devoid of eternal

free from duality

I am devoid of activity, modifications, parts and forms. I am absolute and eternal, not depending on any other support, and non-dual am I.

Page 395

Verse 516:

Self of all

I am

All

I am

transcendental

absolute indivisible knowledge

I am

Bliss

I am I am

non-dual eternal

I am the Universal, I am all in all, I am transcendent and non-dual, I am absolute, indivisible knowledge, I am Bliss and eternal am I. Verse 517:

own kingdom

sovereignty

(by your) glory of knowledge me

O noble teacher! may there be

the grandeur ए because of your grace

O the great one!

again

salutations

this

by your grace has been gained

Salutations!

by

Salutations to thee!

may there be

By the supreme majesty of your Grace, I have gained the grandeur of the soverignity of Selfeffulgence. O noble Teacher, salutations to thee, again and again. The disciple finally says this is the supreme state of perfect self government, self rule self attainment the empire of , I have achieved this is the real , gandhijis contains an indian of his idea. Not enough foreign intrulence and we are quarelling with each other, cheating each other, is that

unless I develop high character ethical sense manifesting the

atman in daily life that

has no meaning. Here this one individual has attained it, and that

shows all can attain it less or more but that attainment is true , this is the

of

. So he says

, this I have achieved

that grace of your infinite glorious path I achieved this

,

through I have achieved it

oh Guru of infinite mind you are a , I salute you again and again that thankfulness what a blessed gift so the words failed to thank the guru for this. Then the Page 396

disciple says we are all dreaming in this world eating drinking fighting quarelling when you awaken from that you see that whole thing is a dream. In dream you will say I will do this, I will do that, all this we do Verse 518:

in the great dream this never ending

created by illusion

wandering

day after day

ego

having woken me up you are

births

tormented tiger from 'deep' sleep

decay

deaths

in

by innumerable afflictions this

extreme

but (you have) saved

compassion to me

O teacher!

By your sheer Grace, O Teacher, you have awakened me from 'sleep' and saved me, who was roaming in a never-ending 'dream', in the forest of birth, decay and death created by illusion, and was tormented day after day by innumerable illusory afflictions and greatly tormented by the tiger of the ego. in this big forest of Maya which is like a big dream you are wondering here and there

,

and anxiety

day by day poassing through all these tempers this difficulties this

excitement this tensions

we are just wandering losing our way full of suffereing and in that big forest there is a big tiger

holding about, is the tiger the “I”, “I”, “I”, this little “I” you our of your grace and kindness you just made me wake up from that sleep. In the dream you were tired, a tiger has come attacking us, we are losing our way we are excited we are tensed then you just gently touched me you made me wake up from the dream then all that dream will vanish all that suffering vanished and I now realize I am just the same. It is nothing wrong with me you have made me infinite in my nature, realized me I was troubled by my experiences in that dream state, now I am awake I realize the true nature. Oh! Master, you have done it out of your grace. Then shankaracharya continues, the description of the process in relationship to the Guru and the disciple

Page 397

Verse 519:

salutations great one

always ए

to thee

to him who is one

that which is ए

salutations

O pride among teachers!

this

to some one

as the entire universe

to the abides

to thee

Salutations to you O king among Teachers, and to that great unfathomable glory of yours, which manifests as the splendor this entire universe. To you my salutations. Final words of advice (verses 520-574) Verse 520:

thus well got glad supreme

prostrating

having seen

bliss of the Self (at) heart

that

worthy student

(one who) has very

(one who has) awakened to that Reality great teacher

again

this

spoke

very words

the great one

Seeing that the worthy student has gained the Bliss of the Self, is enlightened, and is prostrating, the noble Teacher being glad at heart again spoke these supreme words. Thus seeing this disciple, very worthy disciple, saluting him out of his fullness of heart, seeing him, guru became full of joyness a guru getting a competent disciple very immensely happy every teacher knows it in a school if there are competent students what a joy it is to teach Shankaracharya refers to the Kenopanishad ए - Kenopanishad bhasyam a teacher teaching a class of students among them some students understand very correctly what the teacher says some students understand wrongly some students understand the opposite of what the teacher taught and some students do not understand a word of what the teacher said, all the four types are Page 398

there, in a classroom teacher will be happy to have the first type, just a little teaching the student understands it, that is the nature of this student. So that greatest among teachers, soul one then he says

with the heart full of joy

he again said these words

that great

Verse 521:

(of) Brahman Brahman ए

perception alone

unbroken stream

in every aspect

with the serene mind forms

apart see

apart from it

(is this) universe

see

with the subjective visions

in all conditions

having ability to see

therefore

even

what else

in the same way

the knowers of Brahman

of the intellect

matter to engage to?

(apart) from

those who have eyes there is

what else

An unbroken stream of perceptions of Brahman is this universe; so in every respect it is nothing but Brahman. In all conditions perceive the Brahman with the vision of illumination and a serene mind. Is it ever possible that one who has eyes can see anything other than forms all around? So too, what is there to engage the intellect of a realized person, save Brahman? Verse 522:

which less shining

that will revel

supreme bliss wise man

painted moon

revelling in essence in the moon desirous to see

giving up

greatly enchanting who

pith is

would desire

Page 399

Which wise man would relinquish reveling in supreme Bliss for the enjoyment of paltry things? When the greatly enchanting moon is shining, who would wish to gaze upon a painted moon? This is a very famous verse, verse 522,

who is there among us who when the infinite truth is

available next door will enjoy and get delight from unreal things shadowly things this infinite bliss of brahman is there available to you, you just

reject it,

will be ever delight in nothingness in emptiness it is a wonderful word, it has tremendous significance in india today. In several places I have gone in india and I have seen people living empty life, high life plenty of money pleasure everything is there, look at life it is absolutely empty. They don’t realize it, but sometimes when some knowledge comes to them, they themselves say now we realize our life was empty there is something better, this affirmation came to me when I visited Kabul in 1973. Our indian friends where there, several of them, 120 getting Rs.10000 salary but only spending life in eating plenty of drinking then all sorts of pleasures, and ofcourse one special trait all of us have abusing the government of india, we have no love for our country or our state. So they always abuse it, days are going on. at that time I went there, to address the Kabul university. They said give us everyday a speech, nine days here, I did it. every house I went breakfast lunch dinner, they invite 30 people and public lecture in the evening Upanishad, gita all these things, 9 days passed. Everybody we contacted, on the last day farewell meeting wonderful feeling I found in them, we never knew this wonderful philosophy so rich, so rational, so fulfilling, now we realize, our life was an empty life till now, we assure you swamiji never again shall we have that old life. That is the wonderful word I heard, and I said millions of people in india are waiting to experience this and to say this, no more of this empty life. We shall live a solid life, Worthwhile life, and Vivekananda said it, in that letter written to the Majaraja Mysore in 1894, ‘None lives except they who live for others, the rest are more dead than alive’ that empty life is a dead life, now we realize here, this wonderful statement.

you forsake the

you are satisfied with very little things playful things and he gives an example. when the blessed moon is rising on the eastern sky who will delight in a picture moon how foolish he must be to take a picture and enjoy it and the real moon is there in the front that is the example this master mind gives, all the time, he is a great thinker he knows life in depth. He knows man and he loves man, he wants man to live, a full life, that is the greatness of this teaching, then one beautiful idea comes in here is towards the end of this book what is the nature of this spiritual realization he comes like a child no anxiety no tension verse 537…. Verse 523:

Page 400

unreal is

objects

contentment essence

by their experience

no

and

even little bit

cessation of misery

by its realisations

contented

no

indeed

That

happy

there

non-dual bliss

may you abide

always

abiding or established in the Self In the perception of objects unreal, there is neither the slightest contentment nor the cessation of misery. Therefore, content in the realization of the essence of non-dual Bliss, remain happy, ever established in the Self. Verse 524:

Yourself alone non-dual intelligent one!

always

beholding

the bliss of the self

enjoying

contemplating time

the Self

as

may you pass

O

O noble one, beholding your Self everywhere, contemplating upon the Self, pass your time enjoying the Bliss of the non-dual Self. Verse 525:

in the unbroken knowledge dualistic conceptions same way having got

in the sky

non-dual bliss may you live

yourself

in the one which free from changes imaginations of the city always

peace

in the

supreme ए

(in) silence

In the indivisible Knowledge Absolute, the Self, dualistic conceptions are like castles in the air. Therefore, attaining supreme Peace, live in silence, identifying yourself with the non-dual Bliss Supreme

Page 401

Verse 526:

quiescence

state of

fancies

supreme

(that which is)the cause

Brahman

the knowers of Brahman

non-dual bliss

(its) joy

peace

of the mind

unreal

by one who is ever identified with the great one

where (in which)

constantly

The cause of all imaginations, the mind, becomes perfectly serene to the sage who has known Brahman. Indeed, this is the state of quiescence in which, ever identified with Brahman, one constantly enjoys the non-dual Bliss Absolute. Verse 527:

there is nothing supreme his nature

than freedom from vasanaas

source of happiness

than the quiescence

great

to one who has directly known

to one who savors the Bliss of the Self

There is nothing more exhilarating than the quiescence which comes from being free of subtle urges (vasanas), to one who has known one‘s own essential nature and who savors the Bliss of the Self. Verse 528:

going even

or

always

staying as per his desires

sitting lives

lying down

or

the wise man

in any other state revelling in the Self

the enlightened Sage Page 402

Whether going or staying, sitting or lying down, or in any other state, the enlightened sage whose sole pleasure is in the Self, lives ever at ease. Verse 529:

no

(of) place

time

pointers for mediation

posture

directions

dependence

who has perfect realisation formulae etc.,

the sage

moral discipline

etc.,

encounters no obstructions is

one

for recognising one's own Self

what

can there be

The sage who has perfect Realization of Truth and whose mind, therefore, encounters no obstruction, no more relies upon conditions of place, time, posture, direction, moral discipline, objects of meditation etc. What formulae can there be for recognising one's own Self? Verse 530:

pot

this is

thus

to know

conditions

without the proper use of proper means of knowledge (ensures) the cognition of the object.

what

is necessary when it is so

This is a ‘jar'--to know this what condition is necessary save that the means of knowledge be without any defects, which alone ensure a cognition of the object? Verse 531:

Page 403

This

Self

used)

ever-established

manifests

or

even

not place

when the proper means of knowledge (is

neither

even

or

time

nor

(outward) purity

is dependent

This Self which is an eternal Truth, manifests Itself in the presence of the right means of knowledge. It is dependent neither on place nor time nor (outward) purity. Verse 532:

Devadatta

I am

thus ए

any conditions

in the same way

Brahman

this

I am

this

direct knowledge the knowers of Brahman

is independent of also

of this

knowledge

"I am Devadatta", this direct knowledge depends on no other conditions. Precisely thus, the knower of Brahman realizes that he is Brahman (without depending upon anything else). Verse 533:

the sun

like

fallacious illumine it

the universe unreal

entire unimportant

shines what

of whom indeed

by its effulgence of it

can

What indeed can manifest That whose effulgence, like the sun, causes the entire false, unreal and unimportant universe to appear at all? Verse 534:

Page 404

Vedas

shastras

puraanaas

are endowed with meaning

that

beings what

all

indeed

also

the knower

by which would

illumine That by which all Vedas, Sastras and Puranas and all other beings are endowed with meaning, verily, what can illumine That Supreme Knower? Verse 535:

ए

this

self-effulgent

conditioned knowledge

endless power the direct experience of all

realised freed from bondage knowers of Brahman

wins

Self which ए

this

beyond all alone

having

the best amongst the

Here is the Self-effulgent Self, of endless power, beyond all conditioned knowledge and yet the direct experience of all. Freed from bondage, realising this alone, the best among the knowers of Brahman reign supreme. Verse 536:

neither attached

grieves nor

revels

even by oneself

nor

with sense objects gets averse

and

continuously

(gets) elated in the Self

neither always

by the essence of bliss

gets sports is content

Neither grieved nor elated, neither attached nor averse to sense-objects, but content in the essence of endless Bliss, he sports and revels in the Self. Page 405

Verse 537:

hunger

physical pains

in the same way ए alone

in (with) toys any idea of mine

having given up (forgotten)

without any idea of 'I'

wise man

the child revels

plays without

is happy

Forgetting his hunger and physical pains a child plays with toys. In the same way the wise person is happy and revels without the ideas of "I" and "mine." You watch your children at home, you are all parents you have got children, a child doesn’t eat his food and he goes to play

forgetting this body and its aches and hunger and

thirst a boy is busy playing with toys similarly

enjoys, absolutely no tension full of joy

this wise man lives free from all tension, what a wonderful state of mind it

must be I and mine have gone for him full of bliss that is the nature of that experience. And then there are varities of spiritual experiences people. They behave differently sometime may be a very wise man sometimes he will be like a madcap all sorts of conditions are fine, externally internally he is pure spirituality, spiritual blessing. When you study the life of mystics, Sufis Christian mystics our own mystics in india you will find this unpredictability of behavior, they are not subject to rules and regulations even that great Rabia a slave girl in Basara she was living a strange type of life, but her mind was all up all the time. Some people could recognize her, that is 8th century AD this Rabia story. So one such sloka comes here, Verse 538:

anxiety drink live

free from (without) waters of rivers

fearless washing

with freedom

sleeping (in) drying

without any humiliation

without any restraint

cremation grounds etc

free from

begging

(or) in forests

quarters

food they

(their) clothing

their dwelling place and

Page 406

bed ones

the earth revel

their wanderings

in the Supreme

Vedanta

in the avenues

the wise

Brahman

Free from anxiety and humiliation, the wise ones have their food, and drink the waters of rivers; they live, free and independent, sleeping without fear in a cemetary or in forest; their robe is the space, which needs no washing or drying, or some bark etc, the earth is their bed and they roam in the avenues of Vedanta while they revel in the supreme Brahman. Verse 539:

non-identification completely like a child

the body ए

having resorted to the sense-objects

present around

the knower of the Self

free from attachment

this

he who

experiences

by His wish with no insignia externally

towards external objects

The knower of Brahman wears no insignia and is unattached to sense-objects; like a child, he remains in this body without identifying with it and experiences sense-objects as they come, by the wish of others. Verse 540:

(sometimes) wearing no clothes wearing skins intoxicated roams

or or

even even

or

even

with clothes

or

abiding in the ethereal plane of knowledge and

like child

or

like ghost

or

one even

in the world Page 407

Sometimes robed inspace, sometimes with clothes, sometimes wearing skins, established in the ethereal plane of Knowledge Absolute, he roams about in the world, sometimes like one intoxicated, sometimes like a child and sometimes like a ghost. Verse 541:

sense-objects (but) lives alone himself

wonders(enjoys) ए

being of the nature of desirelessness by himself ए

the Sage as Self of all

indeed

always

satisfied

exists

Being of the nature of desirelessness, the sage roams alone seemingly enjoying sense-objects. He remains ever satisfied with his own Self, abiding as the Self of all. Verse 542:

sometimes grandeur

a fool

a wise man

sometimes

deluded

adopting its habits (of motionless) sometimes

insulted

the wise man

somewhere even

constantly

sometimes peaceful

even sometimes

sometimes unknown

royal serpent

respected wanders ए in this way

happy with Infinite Bliss

Ever rejoicing in the Blissful state of wisdom the realised person lives, sometimes looking like a fool, sometimes a sage, sometimes with royal grandeur; sometimes roaming, sometimes like a motionless serpent; sometimes respected, sometimes insulted and sometimes unknown. This

this wise man lives an external life full of variable experiences internal life is invariable,

constantly immersed in the bliss of brahman what are those variables external sometimes he is like a fool, you cannot recognize him sometimes beautiful discourse

learned he can give a

sometimes like a MahaRaja full of that

is there Page 408

sometimes laughing all the time, just sitting like this

mad man,

sometimes very gentle, like ordinary people. sometimes just lying down never moving anywhere, never seeking for food, if food comes he will take otherwise quiet just like a python, a python doesn’t move for food. A food comes towards it, it just takes it. that’s all. So this is the example given in Vedanta, nature of

,

.

sometimes a king, or the ministers, or the whole town will

go to receive him with great honour throw stones at him.

don’t see it will come to you, that is the

.

sometimes he will be insulted. Children

sometimes he is unknown, that type of man he is thus moves about

in this world this wonderful man this

.

that is externally, internally

always immersed in that supreme bliss of brahman so it is difficult to recognize a great soul all this external show will not be there. You will have to find out his greatness. One such soul swamiji saw in rishikesh, Swami Vivekananda 1891,92, he was just going and children were throwing stones at him, bleeding body here and there, he was laughing enjoying going. Swamiji went upto him, what is the matter, so many people these children are throwing stones, and he is bleeding. Oh! The lord is playing in various ways he said and went away. Swamiji said what a wonderful man he remembered this description. Then comes a wonderful sentence verse 543… Verse 543:

without wealth powerful exemplar

even

always content

always

content

even

even

without help

without enjoying

even

very without

has equal vision

Though without wealth, he is ever-content, though without help he is very powerful, though he does not enjoy sense-objects, he is eternally content, and though without an equal, he sees equality everywhere. Wonderful description, it is good for all our people to know the truth of this, what does it say? even thought he has not got a single pie in his pocket he is always mind

that is

none to protect him he has know army behind him. He

has no men behind him but he is immensely strong and fearless

.

he doest enjoy sensory pleasures but he is always contented and lastly none equal to him but he feels himself the equal of all. He feels one with a child one with the lowest…..

Page 409

Volume 22: One with the lowest man working on the road such a gaint he is, it is one with all that is true greatness. There are two types of greatness in this world one is called worldly greatness its quality is when you go near it you become small wordly greatness makes other people small that other is spiritual greatness, even small people feel elevated in his presence. These are the two types of greateness. That greatness word you feel humble you feel small that is called worldly greatness. In political life, Gandhiji’s character, expresses this spirit, just imagine one single man fighting against the British empire no army behind him but whole people supported him.

He felt verybody equal to him. A child is equal to him. That is the wonderful way of looking at the world. men like Jawaharlal Nehru powerful people, great intellectuals when they sit before Gandhiji they become like children, Jawaharlal Nehru himself has said when you sit before him you become reduced to a mental pulp. What a wonderful man but he himself has nothing to show some tremendous personality that is real greatness intrinsic greatness nothing external everything is intrinsic greatness. If you sit on chair of authority naturally everybody will fear you, there is no chair of authority, absolutely no authority and yet everybody stands loving expecting etc. in his maximum state every man of spiritual realization of his nature. SriRamaKrishna, Buddha, Jesus they all belong to this category.

Here is Mount Everest, , none equal to Mount Everest, if that Mount Everest can feel one with our little Pahaad here birla temple Pahaad that is the nature of this attitude. I am one with you, I don’t stand in this height here, so this tremendous greatness feeling one with all that is natural humility no pretension there this is described in the mandukya kaarika towards the end of the book when tremendous statements are made by Gaudapaada where he describes here – this is the humility of the wise man, he says, this wonderful realization of brahman he doest feel superiority wise, same atman in every being, how can he be proud of anybody so, he has realized this firm truth he is like a gaint, like mount Everest, he feels one with all. That is the quality of spiritual greatness even lesser greatness in the spiritual field has this quality high character, the man has you wont feel small before him. But worldly greatness, money power, political power, every power you feel humble before them. But if there is character greatness which comes from spirituality you don’t feel humble before him. You feel great before such a person. How to make other people great in a true sense is a way for your own greatness. If you humble others you are not truly great that power is money or political power or even muscle power. You can frighten everybody by your muscle power there is not greatness in it. this is real greatness. So this realization you realize you are not the body that is explained in the verse 549…

Page 410

Verse 544:

though

acting

fruits (of actions)

inactive

still

limited

yet

and

(he is not) the enjoyer

possessed of body

yet

enjoys the

devoid of any body

this

omnipresent

Though acting he is inactive, though experiencing the fruits of past actions he is untouched by them, though he has a body he is not identified with it and though limited he is Omnipresent. Verse 545:

without body(idea) some rare one

always

pleasure or pain

exists

this

no

touches

the knower of Brahman in the same way ए also

and

good or evil This knower of Brahman lives without the body idea, and neither pleasure nor pain, neither good nor evil ever touch him. Verse 546:

gross etc is) happiness

one who has identification

and

sorrow

and

for that identifies(ego)

in good and evil

and

has revered all bondage

one who has known his Self as the Reality

can

evil

good

or

even

result

(there one who

the Sage

how

or Page 411

Only he who has connections with the gross body etc., and is identified with them is affected by happiness and sorrow, good and evil. How can any good or evil or their effects affect the sage who has severed his bondage and has realized his Self as the Reality? Verse 547:

by darkness(Raghu) even

the sun

indeed

as though swallowed

by the People

swallowed

not knowing

thus

appears say

not swallowed because of delusions

the real nature of the object

The sun which appears to be swallowed by Raahu is not actually so. People who do not the real nature of the sun, in their delusion, say that it has been swallowed. Verse 548:

in the same way

(of the) body etc

the perfect knower of Brahman the ignorant

the body

see

from the bondages

liberated

as possessed of the body

the fools,

(they see) an appearance of it.

So too, the perfect knower of Brahman, liberated from the bondages of body, etc. is looked upon by the ignorant as possessing a body; they but see only an appearance of it. Verse 549:

the slough of the snake body moves)

however

exists

here

like there

this

freeing from the bondage moving

of this

whatever little(it

by the force of Pranas

Page 412

The body of the liberated person remains like the slough of the snake. Here and there, it is moved about by the force of Prana, the way it pleases. Having used this body to achieve the higher spiritual realization this body becomes like a slough of a snake that snake had a skin after sometime it shred that skin that skin is moving about here and there, according to the wind that is your experience with regard to your body when you realize the atman the skin has done its work, body has done its work it is something external now. So like a dead cast off slough of the snake moving about here and there, that is the nature of the body for a man of spiritual realization. Then the last few verses are coming, we are attached to the body but in this state you have lost all touch with the body. Let the body fall here and there, I don’t care… Verse 550:

by the current of river ground

is carried

a piece of wood

by Iswara(past actions)

is carried

just as

the body

low

high

as per the time (of)

in which they are to be enjoyed Just as a piece of wood is carried by the current to a high ground or low ground, so too the body of the liberated one is carried by the momentum of its past actions and their fruits, as and when they appear. Verse 551:

prarabdha-karma transmigration fulfilled wheel

pivot

moves himself like

prompted

with desires

in the sense-objects lives agitations

like a witness

like one subject to

one who is bereft of the body idea here

in silence

of the

free from(without)

Through desires produced by Prarabdha Karma, the man of Perfection, bereft of the body-idea, moves in the midst of sense-enjoyments, looking like one subject to the transmigration. He, however, lives unmoved in the body like a witness, free from mental agitations, like the pivot of a potter's wheel. Page 413

Verse 552:

neither ए certainly

nor ए certainly

the sense-organs detach

nor ए certainly and

this

one who is indicated as abiding as the witness

the fruits of actions

bliss of the Self

directs ए

in the sense-objects

abundant

even

essence

little bit drink

looks forward to

inebriated

his mind

He does not direct the sense-organs to their objects, nor does he detach them from these, but he remains like an indifferent onlooker. His mind being drunk with the 'wine' of Bliss of the Self, he holds not the least regard for the fruits of actions. Verse 553:

the goal he who personified

not the goal abides this

anxiety (something to be achieved) by himself in the Self

Siva ए alone

having given up himself

the best amongst the knowers of Brahman

He who has renounced the anxiety to reach the Goal or not to reach the goal, and abides as the Self alone, indeed, he is verily Siva himself, the best among the knowers of Brahman. Verse 554:

Page 414

(while) living ए even Brahman

always

free

fulfilled

through the destruction of his conditionings

Brahman

attains

perfect knower of Brahman ए

alone is

non-dual

The perfect knower of Brahman becomes eternally free, even in this life and is fulfilled; he merges with the non-dual Brahman---which he had been all along---through the destruction of limitations (upadhis). Verse 555:

actor and

(whether) wearing his dress (of his role) just as

in man

knowers of Brahman

always

(or) without the dress of his role

in the same way ए alone Brahman ए alone

the best amongst the

(and) nothing

else

Just as an actor, whether he wears the dress of his role or not, is always the same person, so too, the perfect knower of Brahman is always Brahman. Verse 556:

where fallen

wherever

hithered

is

leaf

like

of one who has realised himself to be the Brahman

fall of the body ए itself has been burnt.

(because of) the knowledge of

of the tree of the Sage

body before the

by the fire of Knowledge

The body of a sage, who has realized himself as the Brahman, may wither and fall anywhere like the leaf of a tree; (it matters not) for it has already been burnt by the fire of Knowledge.

Page 415

Verse 557:

always

in the Self

infinite time

non-dual etc

this body

in Brahman

abiding

full of Bliss

by himself

usual considerations

waiting

skin

of the contemplative sage always flesh

not

place

excrement

for giving up

The sage who is firmly established in the eternal Reality, Brahman, as Infinite, non-dual Bliss, depends not on the usual consideration of place, time etc. for giving up this bundle of skin, flesh and excrement. Verse 558:

of the body the water bowl that which is

liberation

no

(is no) liberation

ignorance

not

of the staff

liberation of the knots of heart

of is liberation

that alone is

For, giving up the body or the staff or the water bowl is not liberation; true liberation is the sundering of the heart's knots formed by ignorance. Verse 559:

in a stream at cross roads or evil

or the leaf

in a river

or

if falls

by it

in a place consecrated to Siva for the tree

what

indeed

even good

Page 416

If a leaf falls in a stream or a river, in a place consecrated to Siva or at a crossroad, what good or evil will it bestow upon the tree? Let the body fall body fall anywhere, we are not concerned with it just like the leaf of a tree is falling in a small lake, or in a river, or in in the temple of shiva or a four roads meet. Let let the leaf fall what does it effect the tree, wherever the leaf falls it doesn’t effect the tree at all. It has nothing to do with that leaf which has fallen away from me. That is the nature of spiritual realization. What happens then in that state…. Verse 560:

of a leaf

of a flower

organs

vital airs

Self

of itself

embodiment of Bliss

of a fruit

and of intellect

like their destruction is the destruction

body

sense-

not ए certainly

of the

of the Self which is the eternal Reality like the tree

exists

and ए

(which is the )

this

Like the destruction of a leaf, flower or fruit does not affect the tree; even so, by the destruction of the body, sense-organs, pranas and intellect, the Self, the eternal Reality, is never affected. It is the embodiment of Bliss which is one's own Real Nature and abides like the tree. Verse 561:

homogeneous mass of Consciousness Self alone

establish Its Reality voice

thus

having established

indication for the nature of the of the conditioning ए

the destruction

"The embodiment of consciousness"---in these words the scriptures indicate the true nature of the Self. Having established its Reality, the scriptures speak of the destruction of apparent conditionings only.

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Verse 562:

indestructible this Self changing

indeed

dear

speaks

this

Self

indestructibility

thus

the Shruti

amidst destructible

for (and)

"Immortal is this Self (Atman), my dear"---this passage from the scriptures speaks of the Immortal in the midst of things finite and subject to modification. Verse 563:

stone (burnt)

tree

indeed

organs

pranas

knowledge

burnt

straw

grain

clay ए alone

just as

mind

etc.

attains

husk

etc

in the same way ए alone entire

burnt

become

body

objectifiable universe

sensefire of

state of Supreme Self

Just as stone, tree, straw, grain, husk, etc. are reduced to ashes when burnt, so too, the whole objective universe comprising the body, sense-organs, Pranas, mind etc. are reduced to the supreme Self when burnt into the fire-of-Knowledge. Verse 564:

distinctly different effulgence

just as

in the same way ए alone

darkness entire

vanishes objective universe

in the Sun's into Brahman

vanishes Page 418

Just as darkness---which is distinctly different from sunlight---vanishes in the sun's effulgence, so too, this entire objective universe vanishes into Brahman. Verse 565:

when the pot is broken becomes

clearly

Brahman ए alone

just as

(limitless) space ए alone

(pot) space

in the same way ए

alone

when conditioning is destructed

the knower of Brahman

himself

Just as when a pot is broken the pot-space becomes the limitless space, so too, when the conditionings are destroyed, the knower of Brahman becomes Brahman Itself. Verse 566:

milk united ए

on milk

just as

state of being one

knower of the Self

is poured attains

oil

in oil

in the same way

water

in water

in the Self

the

the Sage

Just as milk poured into milk, oil into oil and water into water each becomes united and one, so too, one who has realised the Sefl becomes one with the Self. When you put milk into milk, it is one with each other, there is no change at all in milk, milk poured into milk, oil poured into oil, water poured into water, they become water only, it was water it is water, similarly this soul in man which is truly spiritual in nature it is merged in the ocean of brahman it is just like this, water mixing with water. This is the example given in the Kathopanishad so this is the realization that comes to a person. Then this kind of distinctions in the mind of ‘is got existing’ or ‘if he doest not exist’ these things do not trouble you that is the wonderful statement of Shankara. Suppose a man says I don’t believe in god and another says I believe in god, god is not affected by the affirmation or the negation of either of them. Our concept of god is something lofty that is why atheism and agnosticism could co exist in india we are not intolerant of all these. Because of our understanding of the true nature of god which is the self othe denier as well as the negator as well as the affirmer that is told in verse 572….

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Verse 567:

ए

in this way

disembodied one

unbroken transmigrate

being one; without a second

state of Brahman

having attained ए

pure existence this

seeker

not

again

It does not suffer transmigration having experienced seclusion as a result of being disembodied-being ever-identified with the one Reality, Brahman. Verse 568:

Brahman

jeeva (Self) ए

ignorance Brahman

bodies

how can (there be)

oneness

(by this) direct knowledge

this

because of being Brahman

burnt of

rebirth

By realizing the oneness of the individual Self and Brahman, his bodies (gross, subtle and casual) consisting of ignorance etc. are burnt and he becomes Brahman Itself; how can Brahman (the unborn), ever have rebirth? Verse 569:

Maya-conjured in reality appearance of snake

just as

bondage and liberation in the rope

do not

exist

(which) undergoes no change

in the Self the

and disappearance (is not there)

Maya-conjured up bondage and liberation do not really exist in the Reality, one's Self, just as the appearance and disappearance of the snake are not in the rope which undergoes no changes.

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Verse 570:

of the veiling bondage & liberation

presence or its absence no

the veiling

for Brahman

because of the absence of any second entity exists not

can be spoken of of any kind

(always) unveiled

if

(it will) contradict the non-duality (of Brahman) bears or allows or accepts

the

will

(this veiling) duality

does

the Sruti

When there is the presence or absence of veiling, bondage and liberation can be spoken of. There can be no veiling for Brahman as It is obvious, there being no second thing besides it. If there is, it will contradict the non-duality of Brahman; the scriptures will never allow duality. Verse 571:

bondage ones veiling dual

and

of the intellect

liberation

and

attributes

brought about by clouds unattached

consciousness ए

uselessly ए alone on the reality just as this

the deluded fools, the ignorant superimpose

upon the Sun

therefore

eyes non-

immutable

Bondage and liberation are attributes of the intellect which the ignorant superimpose upon the Reality, as the hiding from eyes by clouds is superimposed upon the sun. In fact, this Immutable Reality is Absolute Knowledge, non-dual and unattached.

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Verse 572:

(something) is (something) is not attributes ए

this

concept

this

both of these

that which is

indeed

that which is

of the intellect ए

in the objects

not

and

eternal

alone

and both these

reality

The concepts that bondage is and that it is not, are, with reference to the Reality, only attributes of the intellect. Never do they belong to Brahman, the eternal Reality. A profound observation, the affirmation of the theist that god is the negationof the atheist that god is not neither of them affect god himself. Because he is the self of the affirmer, and the denier there is this

affirmation ‘God is’

there is no god somebody

says, the the reality says there is no God what are all this we are merely mental modifications of affirmation and negation. They do not touch the atman behind all these modifications and negations who is eternal witness of both yes and no. when you say yes he is the witness, when you say no also he is the witness, none of these will touch him he is eternal witness when this knowledge came to india intense tolerance came atheist, agnost everybody has a place because nobody can really deny god. Which is your own self. ए ए Shanakara says in Brahmasutra bhasya he who is the negator his very self is the atman. How can you negate the atman its like kalidasa’s story, sitting on the branch of a tree, and cutting that very tree nobody will do that. Here the atman is the eternal self. It is not an object. It is not a modification of the mind. Its not a concept these are concepts affirmation, negation these are all concepts it is beyond affirmation beyond negation your very self. This is the knowledge that made india the home of toleration. A home of such inter religious or sectarian harmony and when ever we forgot this teaching we became sectarian we did have some troubles in our religious life, for some centuries for about 1000 years. Then, this is the final conclusion he says verse 575… Verse 573:

therefore and

these two in the Self

by Maya partless

conjured

bondage and liberation

devoid of activity

not

serene Page 422

unimpeachable

untainted

non-dual

imagination(about its limitation)

supreme

reality

like space

where is it

Therefore, bondage and liberation are conjured up by Maya and do not exist in the Self. As there can be no limitation regarding the Infinite space, how can there be any limitation regarding the supreme Reality which is devoid of parts, devoid of activity, serene, unimpeachable, untainted and non-dual? Verse 574:

neither is there

death

the struggling one thus ए

this is

nor

and

neither is there

birth

neither is there

the seeker

nor

bondage

indeed

nor

and

a liberated one

the ultimate truth

There is no birth, no death, no bondage, no spiritual aspirant, no seeker after liberation, no one liberated. This is the ultimate Truth. Blessed disciple liberated (verses 575-577) Verse 575:

all

scriptures

the crest (the essence)

of the nature of the innermost essence has been shown desire

to you

free

considering you to be

mind

by me

the ultimate truth about ourselves

supreme

today like my own son

this

purged

profound secret of this dark-age

again and again

tainted to you

a seeker after liberation

Considering you to be a seeker after liberation, void of the taints of this Dark Age, with a mind free from desires, I have today revealed to you, again and again, as I would to my own son, the supreme and profound secret, the inmost essence of Vedanta, the crown of all Vedas. Page 423

The guru is telling the disciple, I treated you as my own child, infinite love I had, you had the capacity to understand this profound truth and so I imparted this knowledge to you it is the crest jewel of all the truth of Vedanta of all the truths of the Upanishad the very crest of it, is what I have communicated to you the prefunded truth you cannot proclaim it in the market place because nobody will understand it,calm and quiet mind can understand it. I have given it to you today it destroys all this evils of kali evil age of wickness and violence when this knowledge comes these things cannot be there,

your buddhi is free from all

craving things etc.

all outgoing tendencies,

just as if you are my own son, my own child, I have communicated

this teaching to you.

again and again thus the guru in 576 says …

Verse 576:

thus

having heard

prostration he by his freed from all bondages

of the teacher's

words

with humility

obtaining his permission

did

went (his way)

Hearing the words of the Teacher, the disciple prostrated to him with reverence, and obtaining his permission, went his way, freed from bondage. The disciple hearing this great words of the Guru

he saluted him, saluting with the

palm closed in Namaskaram getting the blessing of the guru the disciple went here and there, without any aim, just like a walking temple bringing blessing to all people because he has become a center of positive creative energy of god himself. Disciple wandered away. What did the guru do, next sloka says… Verse 577:

the teacher ए alone mind

blessing

eternal Bliss the (whole) world

in the ocean of whole

wandered

immersed

his

constantly

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And the Teacher, his mind immersed in the ocean of eternal Bliss, forever wandered about, verily blessing the whole world. The guru also ever immersed in this infinite ocean of pure consciousness bliss, infinite truth in that ocean he has immersed his mind

infinite ,

purifying the whole world he also wandered from place to place, moving temples we call them just to purify the world they go about. They have no other intension. They have no purpose in life. God has a purpose, god uses them for such a thing. verses, shankara says

then concluding in three

The glory of the text-book (verses 578-580) Verse 578:

thus

the teacher

Self expounded for attaining

of the disciple

dialogue

for the seekers after liberation

indicating the easy comprehension

Thus, by means of a dialogue between the Teacher and the disciple, the true nature of the Self (Atman) has been indicated for the easy comprehension of seekers after liberation. The author shankaracharya says thus the easy comprehension of spiritual seekers this profound truth of spirituality has been communicated in the form of a dialogue between a guru and a disciple the truth of the atman

has been demonstrated here,

in order to help s, seekers of liberation to understand this subject easily I have undertaken this great task. Then … Verse 579:

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beneficial methods

this

teaching

eliminated

the world

averse

to the seekers

entire

the impurities of the mind

serene

the strivers

(by following) the prescribed

mind

the pleasures of

those who take delight in scriptures

the seekers after liberation

they

May the seekers after liberation appreciate this salutary teaching, those who have cleansed themselves of the taints of the mind by observing the prescribed methods, who are indifferent to worldly enjoyments, who have serene minds and take a delight in the scriptures. This profound truth let those who are spiritually fit, spiritually seeking let them benefit for this great message

this is to the welfare of all it is

,

this teaching thos who take it

those who honour it and accept it and try to live it

when all their evils

of mind and heart will go this truth will shine in them when they have no more interest in running after the pleasures and joys of the world, competing with others for this and that, No! they have finished with it

they take delight in that Shruti, the experiences of

profound spiritual teachers and spiritual seekers to all the s, who desire for liberation this is the great blessing which I place before all such people and now he concludes the last verse, 580 again that majestic

meter…

Verse 580:

in the journey through this realm of change very well caused of water

for those afflicted by the burning pains

in the desert

close proximity is shown ए

the rays of the scorching sun

by delusion

the ocean of Bliss this

desirous

desperately search brings happiness

(glorious message) of Sankara

Brahman

in very non-dual

is victorious

for it very well leads one to liberation For those who are afflicted in this samsara by the burning pains caused by the scorching sun rays of the three-fold sorrows (adhyatmika, adhidaivika, and adhibhautika), and those who, in delusion, roam in a desert in search of water, for them this is the glorious message of Sankara pointing out the

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Ocean of Nectar, the non-dual Brahman, within easy reach, in order to lead them to liberation. Om Tat Sat. Here is the wisdom given by Shankara by shankara, , what is that

,

means wisdom, here is the wisdom offered

let it spread let it get victory in the world ‘Jai Jai’ as we say ए this what brings to your door step this message of

perfect freedom, perfect fulfilment

for whom is it

those who are suffering from tension, unfulfillment in this terrible worldly life, , the hot sun is burning them that is called worldly life, burning from the heat of the sun, they are wandering, what do they want at that time, a glass of water if I can get I shall be happy that is the quality of tension in life, in modern life this tension constantly some more some less in America competition, how to catch up, tremendous tension all this is going on all over the world our own country also. So in that comparison man walking in the desert, hot sun is burning all the time he doesn’t know the way he loses the way here and there, because in a desert you cannot find your way so what do you want, at least a glass of water,

can I get a glass of water,

completely dazzled amazed. What is way out in that condition seeking for a glass of water,

so near to you is this nector an ocean of nector is near you,

which will bring all happiness freedom from tension that is this brahman one without a second and closest to you your own infinite self is there this Shankara wisdom brings to you this wonderful blessing to remove from you that tension, that sorrow, that unfulfillment that is the total verse. This is the blessing that shankara gives through this great book – Crest Jewel of Discrimination. This wonderful philosophy is not a philosophy it’s a lived experience here. From the time of the Upanishads through Buddha shankaraacharya earlier Gaudapaada, shankara’s Guru govindapaada and this age Ramakrishna, vivekaananda that continuous tradition later on you find it in our Ramana Maharshi same Jnaana infinite jnaana has come, in that tradition alive, vital as I often tell you indian history has two dimensions one is political and the other is spiritual & cultural. Political history has been broken many times. Surrendered, we lost our freedom but spiritual history is a continuous tradition. Unbroken even the worst days we produced gaigantic people a guru nanak a kabir a meera bai a surdas, ramananda, chaitanya during the unpuitious political times we have produced such gaints. So Rajavamsha, Rishivamsha. Rajavamsha has been broken several times, Rishivamsha has never been broken and the greatest of them came in our time Sri RamaKrishna. Todays out affort is after attaining freedom there should be no more break even in the Rajavamsha in the political history of india. Continuous freedom steady democratic freedom we have to maintain, you need high character to do it. no democracy can survive without high character, and so the Rishivamsha that tradition comes to you, to give you that great blessing, along with economic development social development, we need high character, and spiritual awareness, then only we shall have complete success, as a nation with 5000 years of history behind with infinite time in front of us with this strength we can render our service to the rest of the world in order to make real this tradition reauthenticate it. SriRamaKrishna appeared in the modern period he did many saadhanaas, Vaishnava saadhana, bhakti saadhana, Shakti saadhana etc. he did also muslim, Christian saadhanaas and one saadhanaa he did which is described in this book the jnaana maarga. That is beautifully portrayed in the life of Ramakrishna that book published by ashram with a foreward by Mahatmaa Gandhi Nirvikalpa samaadhi is the chapter. There Page 427

Ramakrishna has finished his bhakti saadhaanas based upon devotion to a personal god, shaiva, shaakta, Vaishnava these are all bhakti saadhanaas he has finished all this, he has realized god in all these forms he was sitting on the banks of a ganges in front of the temple, a monk walked him on the boat gaigantic and jarby, strong built, totaapuri by name he looked at this young man, he was deeply attracted, he went upto him. Young man! You seem to be very advanced in spiritual life do you want to learn this advaita saadhana, jnaana saadhana and we have to help you. SriRamaKrishna said keep it as the mother’s will I shall do it. go and ask your mother, he went to the temple and returned, yes mother has given me permission. Totaapuri didn’t understand that is not his physical mother, but a spiritual mother parashakti worshipped in the temple Totaapuri was very happy they both prepared to that Panchavati in the dakhineshwar in a small room they sat. Ramakrishna had to perform Sanyaas, renunciation, formal renunciation he did it. then both sat and all that you heard here Totapuri instructed him this world of name and form they are like waves of the ocean you are that infinite atman that is your true nature. Take the mind beyond this maaya realized that absolute, infinite, this body is meant for that, you have got all the capacity for it. thus he went on instructing him, guru and shishya sitting side by side and all that what you heard ... you are that brahman, realize it for yourself. All this teaching went on and then Totapuri said, now lift your mind beyond the world of relativity of name and form it is that infinite transcendental state of nirvikalpa. SriRamaKrishna closed is eyes sat in meditation after sometime he opened the eyes no I cannot, I cannot, sri Ramakrishna said. Totapur is not a man to take a NO, you must, you must he took a small piece of glass lying on the floor crushed it against the forehead between the eyebrows just there, meditate here, concentrate here, you must realize this truth. Ramakrishna said OK again he sat in meditation and in a few minutes his mind was immersed. All that descriptions you find here literally completely transcending name and form he sat, what was the difficulty before, he was aksed later on, there was no difficulty mind was fully concentrated, but the divine mother stood all the time in front of me, the divine person personality of god sadguna aspect of the divine. Totapuri said, go beyond it, then you will realize nirguna. SriRamaKrishna imagined his mind as a soul, knowledge as a soul as soon as the divine form appeared he cut the form into two there was nothing on which the mind had to dwell he immediately merged himself in that nirvikalpa state. Taking the mind away from the world was easy for Ramakrishna, taking the way from the divine mother, the blissful mother whom had workshiped all the time that was difficult but even then with a strong will he overcame it and then went beyond nirvikalpa state. Totapuri was surprised, he left the door and went out and came again found in the same condition for three days and nights Ramakrishna was in that condition, Totapuri was tremendously surprised he himself took 40 years to realize this truth. He hailed from Punjab from Ludhiana a puri, naga sadhu naked sadhu he as from childhood he was a sadhu full of strength of body, strength of mind. He went to the Narmada river for 40 years on its banks he made tapas, meditation and had this nirvikalpa experience, then some divine impulse took him towards puri when to gangasaagar on the way just a chance took him say its divine grace, took him towards dakshineshwar there he saw Ramakrishna, there is wonderful leela took place, then he found Ramakrishna in that condition he was simply surprised, what took 40 years for me, this young man has taken only one day. 3 days he has been immersed in it, he was surprised he wanted to bring the mind of Ramakrishna down to normal plane. Hari Om! Hari Om! Hari Om! He recited into the ear of Ramakrishna for sometime slowly the mind came down. Same experiences that you find here, then when he opened the eyes he saw the Guru by whose grace he got this experience, he saluted Guru the guru warmly embrassed him, where to get such a disciple, where to get such a guru the same sentence you get in the kathopanishad,

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… teacher is wonderful student is highly competent when they two come together some profound truth will come for the good of humanity. That is what happened in this modern period after staying 11 months with SriRamaKrishna against his rule. 3 days only he will stay in one place. Constantly on the move, that was Totapuri, but he was so fascinated by Ramakrishna he also realized a profound truth, that was brahman and Shakti are non different, the impersonal and personal are not two separate things god is both impersonal and personal, bhaktaas go to personal aspect of the divine jnaani goes to the impersonal aspect of the divine what you need a comprehensive understanding, a total understanding that is what SriRamaKrishna experienced, that’s what he taught in the gospel of Ramakrishna he calls in Vijnaana. Three words ajnaana, jnaana, vijnaana. Ignorance is ajnaana world alone is real this changeable world then jnaana this is unreal brahman alone is real that is jnaana, vijnaana says the same brahman is the world as well,this is the Shakti manifestation of brahman-shakti, shiva-shakti, these are one and the same,they are nondual this the play of Shakti in world and in the transcendental state is that shiva that kaali image you will find dancing on the body of shiva. Shiva standing for the immobile the transcendental without any activity, Shakti represents infinite strength of creation, energy of creation they are one and the same shiva-shakti are one brahma-shakti, brahma-maaya are one that is SriRamaKrishna’s teaching before Totapuri left, he understood this profound teaching of SriRamaKrishna. The unity of brahman and Shakti, he never had that understanding before, this wonderful leela took place in our time and if you go to dakshineshwar you will find that little hut in which Ramakrishna practiced this advaita saadhana, so bhakti saadhana, advaita saadhana, Christian muslim saadhana at the end of which he gave that tremendous utterance, as many religions, so many pathways to god. There should be harmony between religion and religion. Spirituality is man’s birth right everyone can be spiritual that is the purpose of human life, of that is the great teaching that you had in the modern period in SriRamaKrishna and in Swami Vivekananda. We are very happy that we have been with this

last year and this year.

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